Library  of  the  Theological  Seminary 

PRINCETON         o       NEW    JERSEY 


Gift  of  the  Publisher, 

Robert  Carter 

1846 

BS480  .Ct81 

Greenfield,  Wiliiani,  1799-1831. 
Genuineness,  authenticity,  and  inspiration 
the  word  of  God  /  z 


THE 


GENUINENESS,   AUTHENTICITY, 


INSPIRATION  OF  THE  WORD  OF  GOD. 


EDITOR  OF  "  BAGSTER'S  COMPREHENSIVE  BIBLE." 


NEW  YORK : 

ROBERT  CARTER,  58  CANAL  STREET, 
AND  PITTSBURG,  56  MARKET  STREET. 

1846. 


PREFACE 


As  the  present  volume  is  derived  from  the  pages  of  the 
"  CcMPREHENSivE  BiBLE,"  it  may  be  necessary  to  state  briefly 
of  what  that  work  consists.  Besides  the  Sacred  Text,  the 
Chronology,  the  Various  Readings,  the  Contents,  Indexes,  and 
a  vast  body  of  Parallel  Passages,  it  contains  (what  more  par- 
ticularly demands  a  distinct  specification)  upwards  of  four 
thousand  Notes,  and  an  ample  Introduction. 

The  Notes  are  chiefly  selected  from  the  most  eminent 
Biblical  critics  and  commentators,  both  British  and  Foreign  ; 
and  are  designed  to  improve  the  authorized  version,  where  it 
has  been  conceived  to  be  faulty  ;  to  explain  words  which, 
since  the  days  of  our  venerable  translators,  have  either  become 
obsolete,  changed  their  signification,  or  become  less  compre- 
hensive in  their  import ;  to  elucidate  really  difficult  passages  j 
to  reconcile  or  account  for  apparent  discrepances,  whether  in 
the  history,  chronology,  or  any  other  department ;  to  illustrate 
the  ideas,  images,  and  allusions  of  the  sacred  writers,  by  a 
reference  to  objects,  idioms,  customs,  manners,  and  laws, 
which  were  peculiar  to  their  age  or  country,  or  to  Oriental 
nations  ;  to  explain,  by  short  notices,  the  geography,  natural 
history,  and  antiquities  of  Judea,  and  other  eastern  countries  ; 
and  to  furnish  brief  hut  comprehensive  Introductions,  embra- 
cing a  short  analysis  to  each  book. 

In  the  General  Introduction,  the  object  of  the  editor  was 
to  supply  such  information  as  might  be  necessary  to  a  correct 
acquaintance  with  the  Sacred  Volume  ;  and  it  consists  of  dis- 
quisitions on  the  genuineness,  uncorrupted  preservation,  au- 
thenticity, and  inspiration  of  the  Sacred  Writings  ;  on  the 
divisions  and  marks  of  distinction  which  occur  in  the  Scrip- 
tures ;  on  the  manuscripts  and  printed  editions  ;  on  the  Sa- 
maritan   Pentateuch,    ancient  versions,  and   the    authorized 


4  PREFACE. 

English  version ;  on  the  Jewish  writings,  the  apostolic  ana 
primitive  fathers  and  doctors  of  the  church  ;  on  the  Jewish 
sects,  factions,  and  orders  of  men  ;  on  the  Jewish  and  other 
coins,  weights,  and  measures  ;  on  the  Jewish  and  Roman 
modes  of  computing  time  ;  and  on  the  geography  and  history 
of  the  nations  mentioned  in  the  Sacred  Scriptures. 

From  this  mass  of  materials  such  portions  have  been  se- 
lected as  comported  with  the  design  of  this  work,  merely  add- 
ing occasionally  a  few  connecting  words,  or  such  passages  of 
Scripture  as  were  necessary  for  the  correct  apprehension  ot 
the  subject.  A  great  body  of  notes  (at  least  as  much  as  would 
form  a  volume  of  equal  dimensions  with  the  present)  on  the 
geography,  natural  history,  antiquities,  manners,  customs,  &c. 
of  Judea  and  other  eastern  countries,  has  necessarily  been 
left  untouched,  as  they  were  foreign  to  the  object  of  this 
work.  This  object  was,  generally,  to  establish  the  genuine- 
ness, uncorrupted  preservation,  authenticity,  and  inspiration 
of  the  Sacred  Volume,  and  specially  in  the  illustration  of  the 
arguments  on  these  all-important  topics,  to  prove  the  principal 
facts,  to  illustrate  the  miracles,  to  show  the  fulfilment  of  the 
prophecies,  to  exhibit  the  harmony,  and  to  display  the  doc- 
trines and  precepts  of  the  Word  of  God.  In  the  prosecution 
of  this  design,  the  author  has  sedulously  labored,  he  trusts  not 
altogether  in  vain ;  and  he  would  earnestly  implore  the  Divine 
blessing  to  render  the  work  efficient  for  the  purpose  of  con- 
vincing the  unbeliever,  of  confirming  the  wavering,  of  strength- 
ening the  weak,  of  instructing  the  ignorant,  and  of  building 
up  the  believer  in  his  most  holy  faith,  that  being  built  '*  on 
the  foundation  of  the  apostles  and  prophets,  Jesus  Christ  him 
self  being  the  chief  corner  stone,"  and  led  by  the  Holy  Spirit, 
both  the  writer  and  reader,  through  the  merits  of  the  atone- 
ment of  the  Son  of  God,  may  finally  find  that,  "  when  heart 
and  flesh  fail,"  God  is  "  the  strength  of  their  heart,  and  their 
portion  for  ever." 

London,  Ja?mary  4,1831. 


SYNOPTICAL  CONTENTS. 


CHAPTER  I.     The  Genuineness  of  the  Sacred  Scriptures 
proved 

1 .  From  their  having  always  been  received  as  genuine 
(1.)  The  earlier  books  being  cited  or  alluded  to  by  the 

subsequent  sacred  writers     .... 

(2.)  By  the  testimony  of  Jewish  translators  and  writers 
to  the  Old  Testament 

(3.)  By  quotations  or  allusions  to  the  New  Testament 
by  a  regular  succession  of  Christian  writers 

(4.)  From  their  genuineness  never  having  been  im- 
pugned by  Jewish  or  heathen  adversaries,  or 
heretics 

2.  From  the  language  and  style  of  writing  both  in  the 

Old  and  New  Testaments 


(1. 


Their  diversity  of  style  proving  them 

works  of  various  authors 
Of  the  style  of  Isaiah 
Of  the  style  of  Jeremiah 
Of  the  style  of  Ezekiel 
Of  the  style  of  Daniel 
Of  the  style  of  Hosea 
Of  the  style  of  Joel 
Of  the  style  of  Amos 
Of  the  style  of  Jonah 
Of  the  style  of  Micah 
Of  the  style  of  Nahum 
Of  the  style  of  Habakkuk 
Of  the  style  of  Haggai 
Of  the  style  of  Malachi 
Of  the  style  of  Matthew 
Of  the  style  of  John 
Of  the  style  of  Paul 
Of  the  style  of  Peter      . 
(2.)  From  the  use  of  certain  expressions  and  foreign 

words  in  the  Old  Testament 
(3.)  By  the  mixture  of  Hebrew,  Chaldee,  Syriac,  and 

Latin  words  and  idioms  with  the  Greek  of  the 

New  Testament • 

From  the  moral  impossibility  of  their  being  forgeries 
V 


to  be  the 


Page. 

21 

21,47 

47 
47 
48 

48 

48 

48 
48 
49 
50 
52 
53 
55 
56 
58 
58 
59 
59 
60 
60 
60 
62 
62 
63 

64 


64 
23 


n 


SYNOPTICAL    CONTENTS. 


CHAPTER  II.     The  uncorrupted  Preservation  of  the  Sa- 
cred Scriptures  shown  ... 

1.  Relative  to  the  Old  Testament : 

(1.)  From  the  long  preservation  of  the  originals,  the 
multiplication  of  copies,  and  the  extraordinary 
care  taken  by  the  Jews 

(2.)  From  the  substantial  agreement  of  all  the  versions 
and  manuscripts 

2.  With  regard  to  the  New  Testament : 

(1.)  From  the  multiplication  of  copies  of  the  originals, 
and  translations,  &c. 

(2.)  From  the  agreement  of  all  the  manuscripts  exam- 
ined       


Pa?e. 


23 


56 
67 


23 


CHAPTER  III.     The  Authenticity,  or  truth  of  the  Sacred 

Scriptures  proved 24 

1.  From  the  impossibility  of  the  sacred  writers  themselves 

being  deceived,  being  either  eye-witnesses  of  the  facts 
recorded,  or  deriving  their  information  from  the  best 
sources 69 

2.  Because  the  sacred  writers  neither  would  nor  could 

deceive  others  ....  .         .        25 

1.  They  could  not  deceive  others,  for  the  facts  were 

of  such  a  nature  as  totally  precluded  imposition, 
such  as 
The  rivers  of  Egypt  being  turned  into  blood 
The  plague  of  frogs 
The  plague  of  lice    . 
The  plague  of  flies 
The  murrain  of  beasts 
The  plague  of  biles  and  blains 
The  plague  of  hail     .... 
The  plague  of  locusts    . 
The  plague  of  palpable  darkness 
The  death  of  the  first-born    . 
The  miraculous  passage  of  the  Red  Sea    . 
The  pillar  of  cloud  conducting  the  Israelites 
The  miraculous  supply  of  quails 
The  miraculous  gift  of  manna 
The  miraculous  supply  of  water  from  the  rock  of 

Horeb 

The  destruction  of  Korah,  Dathan,  Abiram,  &c. 
The  resurrection  of  our  Lord     .... 
The  darkness  at  his  crucifixion       .         .        .         , 
^  2.  The  sacred  writers  icould  not  attempt  to  impose 

on  others,  which  is  shown 
By  their  strict  impartiality  .... 

From  iheir  having  nothing  to  gain  by  the  imposture 


71 
71 
72 
72 
73 
74 
74 
74 
76 
76 
76 
77 
77 
78 

79 
79 
80 
80 


81 


SYNOPTICAL   CONTENTS. 

but  on  the  contrary,  especially  those  of  .the  New 

Testament,  bringing  upon  themselves  the  most 

dreadful  evils  and  most  cruel  deaths 
From  the  multitude  of  minutely  particular  circum- 
stances of  time,  place,  person,  &c.,  mentioned  in  the 
books  of  the  Old  and  New  Testaments 
This  shown  from  the  contents  of 
The  book  of  Genesis 
The  book  of  Exodus 
The  book  of  Leviticus 
The  book  of  Numbers 
The  book  of  Deuteronomy     . 
The  book  of  Joshua 
The  book  of  Judges 
The  book  of  Ruth     . 
The  first  book  of  Samuel 
The  second  book  of  Samuel 
The  first  book  of  Kings 
The  second  book  of  Kings 
The  first  book  of  Chronicles 
The  second  book  of  Chronicles 
The  book  of  Ezra 
The  book  of  Nehemiah     . 
The  book  of  Esther 
The  book  of  Job 
The  book  of  Psalms 
The  book  of  Proverbs 
The  book  of  Ecclesiastes 
The  book  of  the  Song  of  Solomon 
The  prophecies  of  Isaian 
The  prophecies  of  Jeremiah 
The  prophecies  of  Ezekiel     . 

The  prophecies  of  Daniel 

The  prophecies  of  Hosea 

The  prophecies  of  Joel 

The  prophecies  of  Amos 

The  prophecies  of  Obadiah 

The  prophecies  of  Jonah 

The  prophecies  of  Micah 

The  prophecies  of  Nahum     . 

The  prophecies  of  Habakkuk 

The  prophecies  of  Zephaniah 

The  prophecies  of  Haggai 

The  prophecies  of  Zechariah 

The  prophecies  of  Malachi 

The  gospel  of  Matthew 

The  gospel  of  Mark 

The  gospel  of  Luke 

The  gospel  of  John 


Vll 

Page. 

82 
27 


nil  SYNOPTICAL    CONTENTS. 

The  Acts  of  the  Apostles 

The  epistle  to  the  Romans 

The  first  epistle  to  the  Corinthians 

The  second  epistle  to  the  Corinthians 

The  epistle  to  the  Galatians  .        , 

The  epistle  to  the  Ephesians 

The  epistle  to  the  Philippians 

The  epistle  to  the  Colossians 

The  first  epistle  to  the  Thessalonians     , 

The  second  epistle  to  the  Thessalonians 

The  first  epistle  to  Timothy 

The  second  epistle  to  Timothy 

The  epistle  to  Titus 

The  epistle  to  the  Hebrews 

The  epistle  to  Philemon 

The  epistle  of  James 

The  first  epistle  of  Peter 

The  second  epistle  of  Peter 

The  first  epistle  of  John 

The  second  epistle  of  John 

The  third  epistle  of  John 

The  epistle  of  Jude 

The  book  of  the  Revelation 

4.  By  the  principal  facts  being  attested  by  certain  com' 
memorative  ordinances  .... 

(1.)  Among  the  Jews,  such  as 

Circumcision  .  .... 

The  Passover 

Redemption  of  the  first-born 

The  feast  of  Tabernacles 

The  feast  of  Pentecost  .... 

The  feast  of  Purim  .... 

Fasts  for  the  destruction   of  Jerusalem  and 

temple ,        . 

(2.)  Among  Christians^ 

Baptism 

The  Lord's  supper 

The  Lord's  day 

5.  By  the  wonderful  establishment  and  propagation  of 

Christianity,  its  triumph  over  the  bigotry  of  ihe  Jews, 
and  the  lawlessness  and  luxuriousness  of  the  heathen 
As  exemplified  in 

The  conversion  of  St.  Paul 

And  the  success  of  Christianity  at  Corinth 

6.  By  the  principal  facts  revealed  in  the  Scriptures  being 
confirmed  by  the  accounts  of  ancient  heathen  writers 

(1.)  The  creation  of  the  world  out  of  chaos 

(2.)  The  completion  of  creation  in  six  days    . 

(3.)  The  state  of  innocence 


the 


Paf«. 

109 
110 
111 
111 
112 
112 
113 
114 
114 
115 
116 
117 
118 
118 
118 
120 
121 
122 
123 
124 
124 
124 
124 

27 

126 
127 
127 
128 
129 
129 

130 

130 
130 
130 


29 

131 
131 

29 
132 
132 
132 


SYNOPTICAL   CONTENTS.  O 

Tnge. 

U.)  The  fall,  and  introduction  of  sin      .        .        .  133 

(5.)  The  longevity  of  the  Antediluvians      .                ,  133 

(6.)  The  deluge .133 

(7.)  The  circumstance  of  the  ark  and  dove                 .  134 

(8.)  The  tower  of  Babel 134 

(9. J  The  destruction  of  Sodom  and  Gomorrah     .        .  134 
(10.)  Many  particulars  respecting  Abraham,  Isaac,  Jo- 
seph, and  Moses 135 

(11.)  The  Exodus  of  the  Israelites  from  Egypt,  and  their 

miraculous  passage  of  the  Red  Sea.      .        ,  135 

[12.)  The  giving  of  the  law,  and  divine  appearances  136 

13.)  The  history  of  Job 136 

14.)  The  history  of  Jonah 137 

15.)  The  fertility  of  Palestine          ....  137 

[  16. 1  The  destruction  of  the  Canaauites  by  Joshua        .  138 

(17.)  Jephthah's  devoting  his  daughter    .        .        .  138 

(18.)  The  history  of  Samson 138 

(19.)  The  history  of  Samuel  and  Saul      ...  139 

(20.)  The  slaying  of  Goliath 141 

(21.)  Many  remarkable  circumstances  respecting  David 

and  Solomon 141 

{22.)  The  invasion  of  Israel  by  Shalmaneser,  and  the 

deportation  of  the  twelve  tribes    .        .        .  141 

(23.)  The  destruction  of  Sennacherib's  army    .        .  142 

(24.)  The  defeat  of  Josiah  by  Pharaoh  Necho,  &c.       .  142 

(25.J  Herod's  murder  of  the  infants  at  Bethlehem    .  143 

(26.)  Particulars  respecting  John  the  Baptist  and  Herod  143 

(27.)  The  life  and  character  of  our  Lord        .        ,        .  144 

(28.)  His  crucifixion  under  Pontius  Pilate          .        .  144 
(29.)  The  earthquake  and  miraculous  darkness  which 

attended  it 144 

(30.)  The  miserable  death  of  Herod  Agrippa        .        .  145 

(31.)  The  miracles  of  our  Lord         .        .        .        .  145 

*   By  allusions  and  references  to  things,  persons,  places, 
manners,  customs,  and  opinions,  &c.,  perfectly  con- 
formable to  the  statements  of  the  most  authentic  re- 
cords that  remain ;  such  as 
(1.)  The  origin  of  the  Assyrians,  Elamites,  Lydians, 

Medes,  &c.        .....        .  145 

(2.)  Shepherds  being  an  abomination  to  the  Egyptians  145 

(3.)  The  political  division  of  the  land  of  Egypt           .  146 

(4.)  The  Egyptian  mode  of  embalming          .        .  146 

(5.)  Respecting  Gideon  being  termed  Jerubbaal           .  146 

The  seven  counsellors  of  Persia       .        .        .  146 
The  exclusion  of  persons  from  having  a  personal 

interview  with  the  kings  of  Persia        .        .  146 
(8.)  The  state  of  Palestine  in  the  time  of  the  New 

Testament  writers 147 


fe 


;J?:1 


SYNOPTICAL    CONTENTS. 

Page. 

(9.)  The  character  of  the  Galileans,  and  their  murder 

by  Pilate 147 

The  character  of  Herod  Antipas      .        .        .  147 
Of  the  soldiers  under  arms  at  the  baptism  of  John  148 
12.)  Of  a  sentinel  being  sent  to  execute  him       .        .  148 
(13.)  Of  the  appointment  of  Ananias  to  the  high  priest- 
hood   148 

8.  From  the  names  still  borne  by  places,  and  traditions 

respecting  them 148 

(1.)  Respecting  Midian 149 

(2.)  Pi-hahiroth 149 

(3.)  The  wilderness  of  Shur  ....  150 

(4.)  Elim 150 

(5.)  Mount  Sinai 150 

(6.)  Mount  Hor 150 

(7.    Dibon 151 

(8.)  Aroer 151 

(9.)  Beth-nimrah,  or  Nimrim         ....  151 

(10.)  Elealah .151 

(11.)  Heshbon 151 

(12.)  Bashan,  and  Og  the  king  of  it     .        •        .        •  151 

'13.)  Beth-shean 152 

14.    The  valley  of  Elah 152 

[15.)  Bethlehem 152 

;i6.J  Bethany 152 

17.)  Gethsemane 153 

1 18.)  Cana  of  Galilee 153 

19.)  Aceldama 154 

9.'  By  allusions  to,  or  corrupt  traditions  of,  the  accounts 

of  the  sacred  writers 154 

1.)  The  rainbow 154 

[2.)  The  rod  of  Moses        .        .        .        .        .        .154 

f3.)  The  manifestations  of  Jehovah  in  a  cloud        .  155 

(4.)  The  request  of  Moses  to  see  the  glory  of  God      .  155 

5.)  The  receiving  of  the  law         ....  155 

[6.)  The  cherubim 155 

10.  By  imitations  of  the  Mosaic  institutions,  &c.        .  156 

'1.)  The  ark  of  the  covenant 156 

2.)  The  table  of  showbread  ....  157 

[3.j  The  tabernacle  and  temple  ....  157 

f4.)  The  sacred  fire  and  lamp         .        ,        ,        .  158 

,5.)  The  golden  candlestick 158 

6.)  The  holy  of  holies 158 

7.)  The  cities  of  refuge 159 

[8.)  The  burnt-offerings 160 

(9.  J  The  meat-offerings 160 

(10.)  The  assigning  the  skin  of  the  burnt-offermg  to  the 

priest 160 

(11.)  The  consecration  of  the  high-priest     .        .        .16] 


SYNOPTICAL    CONTENTS.  Xl 

Page 

n2,)  The  supernatural  fire  consuming  the  sacrifices  161 

(13.)  The  scape-goat 162 

(14.)  The  offeiing  of  first-fruits 163 

(15.)  The  law  of  the  Nazarite  ....  163 

(16.)  The  dedication  of  the  altar  ....  163 

(17.)  The  passover 164 

(IS.)  The  feast  of  trumpets 164 

(19.)  The  law  of  heiresses 165 

'    (20.)  The  division  of  sacrifices  in  making  a  covenant  165 

CHAPTER  IV.    On  the  Inspiration  of  the  Sacred  Scriptures        31 

Definition  of  inspiration 31 

Proved 

1.  From  the  sacred  writers  themselves  expressly  claim- 

ing inspiration 32 

(1.)  With  respect  to  the  Old  Testament: 

i.  Inspiration  being  claimed  by  the  prophets  both 

for  themselves  and  predecessors  .        .        .       166 

ii.  From  their  writings  being  expressly  recognised 
as  inspired  by  the  sacred  writers  of  the  New  Tes- 
tament, and  especially  by  our  Saviour  .  166 
(2.)  With  respect  to  the  New  Testament,  from  the  sa- 
cred writers  expressly  claiming  inspiration  for 
themselves  individually  and  for  one  another         167 

2.  From  a  great  many  wise  and  good  men  of  all  ages  and 

nations  having  agreed  to  receive  the  Bible  as  a  divine 
revelation 33 

(1.)  Thus  the  Jews  have  uniformly  acknowledged  the 
scriptures  of  the  Old  Testament  as  the  word 
ofGod      . 167 

(2.)  Christians  also,  from  the  earliest  ages  to  the  present 
time,  have  testified  their  belief  of  the  inspira- 
tion both  of  the  Old  and  New  Testaments, 
and  in  many  instances  laid  down  their  lives 
in  testimony  of  their  unshaken  belief    .         .       167 

3.  From  the  matter  contained  in  the  Scriptures  requiring 

a  divine  inspiration 33 

Such  as 
(1.)  The  history  of  the  creation  .        .        .        .167 

(2.)  The  deluge 167 

(3.)  Mysteries  respecting  the  Trinity           .        .        .  167 

(4.)  The  covenant  of  grace 168 

(5.)  The  incarnation  of  the  Son  of  God      .         .        .  168 

(6.)  His  mediatorial  offices 168 

(7.)  Redemption  from  sin  and  death  through  his  blood  163 

(8.)  The  atonement 168 

(9.)  Justification 168 

(10.)  Adoption      .       *. .168 

4.  From  the  scheme  of  doctrine  and  morality  contained 


xu 


SYNOPTICAL    CONTENTS. 


in  the  Bible  being  so  exalted,  pure, 
that  God  alone  could  either  devise  or 

(1.)  Concerning  God 

(2.)  Concerning  Christ 

(3.)  Concerning  the  Holy  Ghost 

(4.)  Concerning  angels 

(5.)  Concerning  the  devil 

(6.)  Concerning  man 


and  benevolent, 
appoint  It 


Page. 


(7. 

Of  the  soul      . 

I^:| 

Of  life 

Of  death 

(lOJ 

Of  heaven 

(11.) 

Of  hell 

(12.] 

Of  the  resurrection 

13. 

Of  future  judgment 

14. 

Of  sin 

(15. 

Of  holiness 

(16. 

Of  repentance 

(17. 

Of  faith 

(18.) 

Of  works     . 

(19.) 

Of  grace 

(20. 

Of  divine  assistance 

(21. 

(22.) 

Of  forgiveness  of  sin 
Of  regeneration 

(23.) 

Of  the  righteous 

24.) 

Of  the  wicked 

25. 

Of  predestination    . 

26. 

Of  election 

27. 

Of  prayer 

28. 

Of  praise 

29. 

Of  thanksgiving 

(30. 

Of  worship 

31. 

Of  the  Scriptures     . 

32. 

Of  the  church 

33. 

Of  unity 

34.) 

Of  Christian  ministers 

35.' 

Of  the  people 

(36.) 

Of  vows 

(37. 

38. 

Of  oaths 

Of  swearing 

39. 

Of  Christians 

40. 

Of  heretics 

(41. 

Of  opposers     . 

42. 

Of  apostacy 

43. 

Of  the  Sabbath 

44. 

Of  almsgiving      . 

45.) 

Of  fasting 

46. 

Of  idolatry 

(47.) 

Of  sacrilege     , 

) 


SYNOPTICAL   CONTENTS. 


XUl 


(48.) 

(49.) 

(50.) 

(51.) 

(52.) 

(53.) 

(54.) 

[55.) 

56. 

57.) 

58.) 

(59.) 

(60.) 

(61.) 

te 

(64.) 

(65.) 

(66.) 

(67. 

(68.) 

(69. 

(70.) 

(71.) 

(72.) 

(73.) 

(74.) 

(75.) 

(76.) 

(77.) 

(78. 

(79. 

(80.^ 

(81, 

(82.; 

(83.' 
(84.^ 
(85.' 
86. 
(87.' 
(88. 

(93.) 
(96.) 


Of  blasphemy 

Of  afflictions 

Of  resignation  to  the  Divine  will 

Of  trust  in  God 

Of  the  fear  of  God 

Of  love  to  God 

Of  hope 

Of  despair 

Of  contentment 

Of  anxiety 

Of  conversion 

Of  salvation    . 

Of  confession       • 

Of  the  gospel 

Of  the  commandments 

Of  moral  duties 

Of  the  duty  of  man 

Of  perseverance 

Of  msiability 

Of  marriage 

Of  husbands 

Of  wives 


Of  chastity 
Of  adultery 
Of  parents 
Of  children 
Of  brethren 
Of  masters 
Of  servants 
Of  magistrates 
Of  old  age 
Of  young  persons 
Of  truth       . 
Of  lying 
Of  honesty 
Of  selling 
Of  theft       . 
Of  equity 
Of  partiality 
Of  meekness 
Of  patience 
Of  charity 
Of  love 
Of  cruelty 
Of  mercy    . 
Of  sympathy 
Of  envy     . 
Of  hatred 
Of  anger 


XIV 


SYNOPTICAL   CONTENTS. 


(97.)  Of  malice    . 
(98.)  Of  peace 
(99.)  Of  peace-makers 
aOO.)  Of  quarrels      . 
(101.)  Of  the  tongue      , 
(102.)  Of  reviling      . 
(103.)  Of  taciturnity 
104.)  Of  scolding      . 
jl05.)  Of  whisperers 
106.    Of  tale-bearing 
(107.)  Of  false-witness 
flOS.)  Of  covetousness 
109.)  Of  concupiscence 
110.)  Of  bribery       . 
111.)  Of  usury      . 
(112.)  Of  exaction      . 
(113.)  Of  oppression 
(114.)  Of  restitution 
(115.)  Of  self-interest     . 
(116.)  Of  deceit 
(117.)  Of  hypocrisy 
(118.)  Of  pride 
(119.)  Of  humility 
(120.)  Of  mocking     . 
121.)  Of  scoffers 
(122.)  Of  obedience 
(123.)  Of  disobedience 
(124.)  Of  temperance 
(125.)  Of  drunkenness 
(126.)  Of  murder       . 
(127.)  Of  revenge 
(128.    Of  enemies      . 
(129.)  Of  fornication 
(130.)  Of  sensuality 
(131.)  Of  lust 
(132.)  Of  the  flesh    . 
(133.)  Of  the  body 
(134.    Of  self-denial 
(135.)  Of  purity    . 
(136.)  Of  the  heart 
(137.)  Of  the  thoughts 
(138.    Of  wishes 
(i39.)  Of  perfectioa 
(140.    Of  merit 
(141.)  Of  ingratitude 
(142.)  Of  murmuring 
(143.)  Of  infidelity 
(144.)  Of  infidels 
(145.)  Of  conscience 


•        • 


•        • 


SYNOPTICAL  CONTENTS. 


XV 


^146. J  Of  temptation 

(147.J  Of  templing  God 

(148.)  Of  company 

(149.)  Of  example  .... 

5.  From  the  harmony  of  the  sacred  writers    . 
(1.)  Of  undesigned  coincidences 

Acts  27.  20,  compared  with  Eph.  6.  20 
Rom.  XV.  19       .        .        ,        .        , 

Eom.  xvi.  3 

2  Cor.  viii.  19 

2  Cor.  xiii.  1 

(2.)  Of  apparent  discrepances 

In  Gen.  xxxvi.  31  .        •        ,        , 

Exod.  vi.  3         ..... 

Exod.  xii.  40 

Num.  iv.  39 ;  viii.  24 
Num.  XXV.  9 ;  xxvi.  11 ;  xxxi.  3, 17, 18 
2  Sam.  i.  6-10  .... 

2  Sam.  xxiii.  13 ;  xxiv.  9 ;  1  Kings  v.  11 
1  Kings  V.  16 ;  viii.  65,  66;  xiii.  20-22 
1  Kings  XV.  6,  32 ;  xvi.  8 

1  Kings  xvi.  23 ;  xviii.  1     .        , 

2  Kings  viii.  26 ;  xxiv.  6         .        ,        , 
2  Kings  xxiv.  8 ;  xxv.  19 
1  Chron.  i.  36 ;  xi.  13     . 
1  Chron.  xix.  7, 18;  xxi.  11,  12;  xxi.  20 

1  Chron.  xxiii.  1 ; — 2  Chron.  iv.  3,  5 

2  Chron.  v.  10 ;  xxii.  9       .        .        . 

Ezrai.  11;  ii.  64 

Neh.  vii.  26,  33,  44,  48      . 

Ksa-  Ix.  title 

Mai.  xxvii.  9, 10,  28, 34 ;  Mark  v.  2 
Mar.  vi.  S,  9;x.  46;xiv.  3    . 

Mar.  xvi.  1,  2,  5 

Luke  V.  3-11 ;  xxii.  34,  58 

Luke  xxiv.  33,  34  .... 

John  xix.  14,  19,  29  ... 

Acts  i.  12 

Acts  vii.  4,  6,  14,  15,  16    .        .        . 
Acts  vii.  43  

6.  From  the  multitude  of  miracles,  which  nothing 
the  infinite  power  of  God  could  effect 

Definition  of  a  miracle 
(1.)  The  miraculous  destruction  of  Sodom 

cities  of  the  Plain     . 
(2.)  The  miraculous  change  of  Lot's  wife  into  a 

of  salt  

The  flourishing  of  Aaron's  rod 

The  destruction  of  the  first-born  in  Egypt 


(3.) 
(4.) 


and 


but 


the 
pillar 


XVI  SYNOPTICAL    CONTENTS. 

Page. 

(5.)  The  speaking  of  Balaam's  ass     ....  237 
(6.)  The  preservatioQ  of  the  Israelites'  raiment  in  the 

wilderness 238 

(7.)  The  miraculous  passage  of  the  Jordan          .        .  238 

(8.)  The  miraculous  taking  of  Jericho    .        .        .    "  240 
(9.)  The  standing  still  of  the  sun  and  moon  at  Joshua's 

command      .        .        .        .         .        .        .  240 

(10.)  The  appearance  of  Samuel  to  Saul           .        .  241 

(11.)  The  death  of  the  disobedient  prophet           .        .  241 

(12.)  The  feeding  of  Elijah  by  ravens       ...  242 

(13.)  The  destruction  of  the  children  who  mocked  Elisha  242 
(14.)  The  supply  of  water  to  -the  armies  of  Jehoram, 

&c.,  according  to  the  word  of  Elisha     .        .  243 
(15.)  The  feeding  of  100  men  by  Elisha  on  20  barley 

loaves       .......  243 

(16.)  The  causing  of  iron  to  swim  by  Elisha         .        .  244 

(17.)  The  destruction  of  Sennacherib's  army            .  244 

(18.)  The  recovery  of  Hezekiah            ....  245 

(19.)  The  going  back  of  the  shadow  10  degrees  on  the 

sun-dial  of  Ahaz 246 

(20.)  The  defeat  of  the  Philistines        ....  247 
(21.)  The  preservation    of  Shadrach,  Meshach,  and 

Abednego,  in  the  fierjr  furnace        .        .  247 
(22.)  The  madness  miraculously  inflicted  on  Nebuchad- 
nezzar             247 

!23.)  The  preservation  of  Daniel  in  the  lions'  den    .  248 

24.)  The  preservation  of  Jonah  in  the  fish's  belly,  &c.  249 

25.)  The  star  which  guided  the  Magi  to  Bethlehem  249 

26.)  The  dumbness  of  Zacharias         ....  250 
27.)  The  raising  of  Jairus'  daughter  from  the  dead  by 

our  Lord 250 

(28.)  The  healing  the  woman  with  an  issue  of  blood  250 

(29.)  The  cursing  of  the  barren  fig-tree        .        .        .  251 

(30.)  The  healing  of  a  dumb  demoniac    .        .        .  252 

(31.)  The  healing  of  great  multitudes  of  maimed,  &c.  252 

(32.)  The  healing  of  a  lunatic 252 

(33.)  The  healing  of  two  men  possessed  of  a  legion  of 

devils 253 

(34.)  The  healing  of  a  deaf  and  dumb  man          .        .  254 
(35.)  The  feeding  of  4000  with  seven  loaves  and  a  few 

small  fishes       .        .        .        .        .        .  254 

(36.)  The  feeding  of  5000  with  five  loaves  and  two  fishes  255 

(37.)  The  calming  of  a  tempest 255 

(38.)  The  miraculous  cure  at  Bethesda    .        .        ,  255 

(39.)  The  raising  of  Lazarus  from  the  dead          .        .  258 

(40.)  The  restoring  to  sight  one  born  blind       .        .  257 
7.  From  the  astonishing  and  miraculous  preservation  of 

the  Scriptures  from  being  either  lost  or  corrupted      .  39 


SYNOPTICAL    CONTENTS.  XVll 

Page. 

8.  From  the  prophecies  contained  in  the  Sacred  Scrip- 
tures, and  fulfilling  to  this  day       ....  40 

l.j  Respecting  Shem 257 

2.)  Respecting  Japheth 257 

3.j  Respecting  Ham  and  Canaan       .        •        .        •  258 

4.)  Respecting  Ishmael -258 

5.)  Respecting  Esau  and  the  Edomites       .        •        •  258 

6.)  Respecting  Amalek 261 

(7.)  Respecting  Nineveh •      .  262 

(8.)  Respecting  Babylon         .        •        .        •        •  265 

(9.)  Respecting  Tyre 269 

(10.)  Respecting  Sidon 271 

(11.)  Respecting  Egypt         , 271 

12.)  Respecting  the  Moabites  and  Ammonites         .  276 

13.)  Respecting  the  Philistines    .....  278 

14.)  Respecting  the  Chaldean  monarchy         .        .  279 

15.^  Respecting  the  Medo-Persian  monarchy       .        .  281 

16.)  Respecting  the  Greek  and  Macedonian  empire  283 

17.)  Respecting  the  Roman  empire         .        «        .  287 

(18.)  Respecting  the  papal  power         .        .        .        ,  289 

(19.)  Respecting  the  kingdom  of  the  Messiah            .  290 

(20.)  Respecting  Christ  or  the  Messiah        .        .        .  290 

^  1.  General  ones  respecting  his  coming           .  291 

§  2.  His  excellency  and  dignity            .        .        .  291 

§  3.  His  divinity 292 

§  4.  His  nation,  tribe,  and  family          .        .        •  293 

§  5.  The  time  of  his  appearance      .        •        .  294 

^6.  The  place  of  his  birth           ....  297 

§  7.  That  he  should  be  preceded  bjr  a  messenger  298 

4  8.  That  he  was  to  be  born  of  a  virgin           .  299 

(}  9.  That  he  was  to  be  worshipped  by  wise  men  299 

^  10.  That  he  should  be  carried  into  Egypt    .        .  300 

^11.  That  there  should  be  a  massacre  at  Bethlehem  300 

^  12.  That  he  should  be  distinguished  by  grace  and 

wisdom 300 

§  13.  That  he  should  be  a  prophet,  &c.          .        .  300 

§  14.  That  he  should  work  miracles          .        .  302 
4  15.  That  he  should  expel  the  buyers  and  sellers 

from  the  temple 302 

^16.  That  he  should  be  a  priest        ...  303 
^  17.  That  he  should  be  hated  and  persecuted        .  303 
^  18.  That  he  should  ride  triumphantly  into  Jeru- 
salem on  an  ass 303 

§  19.  That  he  should  be  sold  for  30  pieces  of  silver  303 

4  20.  That  his  disciples  should  forsake  him            .  304 

4  21.  That  he  should  be  accused  by  false  witnesses  304 

§  22.  That  he  should  not  plead  on  his  trial        .  304 
^  23.  That  he  should  be  insulted,  buffeted,  and  spit  on    304 
$  24.  That  he  should  be  crucified           .        .        .305 
2* 


XVm  SYNOPTICAL    CONTENTS. 

Pa^, 

§  25.  That  they  should  offer  him  gall  and  vinegar 

to  drmk 305 

$  26.  That  they  should  part  his  garments,  and  cast 

lots  upon  his  vesture  ....      305 

^  27.  That  he  should  be  mocked  by  his  enemies  306 

^  28.  That  his  hands  and  feet  should  be  pierced  306 

^  29.  That  his  side  should  be  pierced,  and  that  a 

bone  of  him  should  not  be  broken  .  306 

§  30.  That  he  should  be  patient  under  his  sufferings  307 
^  31.  That  he  should  die  with  malefactors  .  .  307 
^  32.  That  there  should  be  an  earthquake  and 

darkness  at  his  death  .        .        .  308 

^  33.  That  he  should  be  buried  with  the  rich  .  308 
^  34.  That  he  should  rise  again  from  the  dead  308 

^  35.  That  he  should  ascend  into  heaven,  &c.  .  308 
^  36.  That  his  betrayer  should  die  suddenly  and 

miserably 309 

(21.)  Concerning  the  Israelites  or  Jews  .  .  .  309 
^  1.  That  thejr  should  be  exceedingly  multiplied  309 
^  2.  That  their  land  should  enjoy  its  Sabbaths 

while  they  were  in  captivity         .        .  309 

^  3.  That  the  Babylonish  captivity  should  last 

seventy  years 309 

§  4.  That  their  king,  Zedekiah,  should  be  taken 

captive  to  Babylon        .        ,        .        .  310 

^  5.  That  they  should  never , after  be  guilty  of 

idolatry 310 

§  6.  That  they  should  be  conquered  by  the  Romans      310 
^  7.  That  in  the  siege  they  should  endure  the  most 

dreadful  distress  .        .        .        .  311 

^  8.  That  they  should  be  left  few  in  number        .      312 
^  9.  That  they  should  be  scattered  into  all  nations, 

and  be  treated  with  the  greatest  cruelly  312 

^  10.  That  they  should  be  sold  as  slaves  .  .  313 
i  11.  That  their  children  should  be  forcibly  taken 

from  them 313 

§  12.  That  they  should  be  compelled  to  worship 

idols 313 

^  13.  That  they  should  become  a  proverb  and  by- 
word      313 

§  14.  That  they  should  be  preserved  a  distinct 

people       ^ 314 

■  22.)  Prophecies  of  our  Saviour  respecting  the  destruc- 
tion of  Jerusalem 314 

Description  of  Jerusalem 314 

§  1.  The  signs  by  which  it  was  to  be  preceded  315 

(i.)  The  first  sign,   the  appearance  of  false 

Christs 315 

(ii.)  The  second  sign,  wars  and  commotions  315 


SYNOPTICAL    CONTENTS. 

^iii.)  The  third  sign,  great  earthquakes 
(iv.)  The  fourth  sign,  famines  and  pestilences 
(v.)  The  fifth  sign,  sights  and  signs  from  heaven 
(vi.)  The  sixth   sign,    the    persecution    of    the 

Christians 

vii.)  The  seventh  sign,   the    preaching  of  the 
Gospel  throughout  the  world 
§  2.  The  circumstances  of  the  destruction  of  Jeru- 
salem   

(i.)  The  surrounding  of  it  by  Roman  armies,  &;c. 
(ii.)  The  escape  of  the  Christians  from  it 
(iii.)  The  appearance  of  false  Christs  and  false 
pro]ihets  ...... 

(iv.)  The  miseries  of  the  Jews  during  and  after 

the  siege      .         .         .   /     . 
(v.)  The  total  destruction  of  the  city  and  temple 
(23.)  Prophecies  respecting  antichrist,  the  man  of  sin, 
or  the  grand  apostacy  from  the  faith 
2  Thess.  ii.  3-14 

1  Tim.  iv.  1-5 

(24.)  Prophecies  respecting  the  seven  churches  of  Asia 
§1.  The  church  of  Ephesus 
§  2.  The  church  of  Smyrna     . 
§  3.  The  church  of  Pergamos 
§  4.  The  church  of  Thyatira 
§  5.  The  church  of  Sardis     . 
§  6.  The  church  of  Philadelphia 
§  7.  The  church  of  Laodicea 
(25.)  Prophecies  concerning  the  church  and  world  in  the 
Revelation  of  St.  John    .... 
1.  The  opening  of  the  seven  seals 
(i.)  The  first  seal 
(ii.)  The  second  seal 
(iii.)  The  third  seal 
(iv.)  The  fourth  seal 
(v.)  The  fifth  seal 
(vi.)  The  sixth  seal 
(vii.)  The    seventh    seal,    and    seven    trumpets 
which  it  comprised  .... 

(§  1.)  The  first  trumpet 
(§2.)  The  second  trumpet 
(§  3.)  The  third  trumjjet 
(§  4.)  The  fourth  trumpet 
(§  5.)  The  fifth  trumpet 
(§  G.)  The  sixth  trumpet     .... 

The  prophecy  contained  in  the  little  book 
The  ])rophesying  of  the  two  witnesses  in 

sackcloth 

The  persecution  of  the  dragon  and  beast 


xn 

Page. 
316 
316 

316 

316 

316 

317 
317 
317 

317 

318 
319 

320 
320 
322 
322 
322 
323 
323 
323 
323 
324 
324 

324 
324 
324 
325 
325 
325 
325 
326 

327 
327 

327 
327 
327 
328 
320 
330 

^30 
330 


XX  SYNOPTIAL   CONTENTS. 

Page. 

The  second  beast     .        .        .        .  331 

The  state  of  the  church  in  the  wilder- 
ness,   and  the  reformation   from,  and 

fall  of  popery 332 

(§  7.)  The   pouring  out  of  the  seven  vials  of 
the  wrath  of  God  comprehended  un- 
der the  seventh  trumpet         .         .  332 
The  vision  of  the  great  whore         .         .       333 
§  2.  Summary  of  the  remaining  prophecies,  and  con- 
clusion                 334 

9.  The   inspiration  of  the  Scriptures  shown  from  the 

extraordinary  success  of  Christianity        ...         43 
10.  And  finally,  from  the  inward  testimony  afforded  by 
their  effectual  application  to  the  mind,  conscience 
and  heart 45 


ON 

THE  GENUINENESS, 
UNCORRUPTED  PRESERVATION,   AUTHENTICITY, 

AND 

INSPIRATION 

OF    THE     . 

SACRED  SCRIPTURES. 


The  Sacred  Volume,  which  we  term  the  Bible, 
(O  BIBAGS.)  or  the  Book,  by  way  of  eminence,  consists  of 
two  grand  parts,  the  Old  Testament  and  the  New  Testament ; 
containing  conjointly  a  vast  variety  of  very  different  com- 
positions, historical,  poetical,  and  judicial,  moral,  preceptive, 
and  prophetical,  written  at  various  times  by  different  persons, 
and  afterwards  collected  into  a  volume. 

CHAPTER  I. 

On  the  Genuineness  of  the  Sacred  Scriptures. 

^  That  these  books  are  genuine,  that  is,  were  written  by 
those  persons  whose  names  they  bear,  we  have  the  most 
satisfactory  evidence  ;  and  have  no  more  reason  to  doubt, 
than  that  the  histories  which  we  have  under  the  names  of 
Herodotus,  Xenophon,  or  Tacitus,  were  written  by  those 
authors.     For, 

1.  The  books  of  the  Old  Testament  have  always  been 
received  as  genuine  by  the  Jews,  and  those  of  the  New 
Testament  by  Christians,  from  the  earliest  period  to  the  pres- 
ent time  ;  and,  in  addition  to  the  earlier  books  being  cited 
or  alluded  to  by  subsequent  sacred  writers,  we  have  ample 
evidence  afforded  of  the  genuineness  of  the  Old  Testament 
by  Jewish  Translators  and  Writers,  and  of  that  of  the  New, 
by  a  regular  succession  of  Christian  Writers,  who  quote  or 


22  ON    THE    GENUINENESS 

allude  to  a  number  of  passages  as  we  now  read  them,  from 
the  times  of  the  Apostles  to  the  present  hour ;  nor  was  their 
genuineness  ever  impugned  by  tlie  most  determined  and  acute, 
Jewish  or  heathen  adversaries,  or  heretics. 

2.  The  language  and  style  of  writing,  both  in  the  Old  and 
New  Testaments,  prove  them  to  have  been  composed  at  the 
time  and  by  the  persons  to  whom  they  are  ascribed.  Their 
diversity  of  style  proves  them  to  have  been  the  work  of  vari- 
ous authors ;  and  competent  Hebrew  scholars  have  shown, 
that  the  difference  of  character  and  style  of  the  language  of 
the  Old  Testament,  as  well  as  the  introduction  of  certain 
foreign  words,  can  only  be  accounted  for  by  the  supposition 
that  they  were  composed  at  different  and  distant  periods,  and 
by  the  authors  to  whom  they  are  attributed  ;  while  the  Greek, 
in  which  the  New  Testament  is  written,  which  is  intermixed 
with  many  Hebrew,  Chaldee,  Syriac,  and  Latin  words  and 
idioms,  accords  only  with  the  time,  situation,  country,  and 
circumstances,  of  the  persons  to  whom  it  is  ascribed. 

3.  The  moral  impossibility  of  their  being  forgeries  is  an 
additional  evidence  of  their  genuineness  ;  for,  it  is  impossible 
to  establish  forged  writings  as  genuine  in  any  place  where 
there  are  persons  strongly  inclined,  and  well  qualified,  to  de- 
tect the  fraud.  Now,  if  the  books  of  the  Old  Testament  be 
forgeries,  they  must  have  been  invented  either  by  Gentiles, 
Jews,  or  Christians.  But  they  could  not  have  been  invented  by 
the  Gentiles,  because  they  were  alike  ignorant  of  the  history 
and  sacred  rites  of  the  Hebrews,  who  most  unquestionably 
would  never  have  given  their  approbation  to  writings  invented 
by  them,  nor  yet  to  any  fabrications  of  the  Christians,  by  whom, 
it  is  evident,  they  could  not  have  been  forged,  as  they  were  ex- 
tant long  before  the  Christian  name  had  any  existence  ;  and 
it  is  equally  certain  that  they  were  not  invented  by  the  Jews, 
because  they  contain  various  difficult  laws  and  precepts,  and 
relate  all  their  idolatries,  crimes,  and  punishments,  which 
woult\  not  have  been  inserted  if  they  had  been  forged  by 
them.  .  Equally  impossible  is  it,  that  the  books  of  the  New 
Testament  were  forged  ;  for  the  Jews  were  the  most  violent 
enemies  of  Christianity :  they  put  its  founder  to  death ;  and 
both  Jews  and  Gentiles  persecuted  his  disciples  with  im- 
placable hatred.  Hence,  if  the  New  Testament  had  been 
forged,  the  Jews  would  certainly  have  detected  the  imposture  ; 
and  the  inhabitants  of  Palestine  would  not  have  received  the 
Gospels,  nor  the  churches  of  Rome  and  Corinth  acknowledged 


OF   THE    SACRED   SCRIPTURES.  23 

the  epistles  addressed  to  them,  if  they  had  not  had  sufficient 
evidence  of  their  genuineness.  In  fact,  these  arguments  are 
so  strong,  that  if  we  deny  the  genuineness  of  the  Sacred 
Writings,  we  may,  with  a  thousand  times  more  propriety,  re- 
ject all  the  other  writings  in  the  world  as  spurious. 

CHAPTER  II. 

On  the  Uncorrupted  Preservation  of  the  Sacred  Scriptures. 

That  the  Sacred  Writings  are  not  only  genuine,  but  have 
been  transmitted  to  us  entire  and  uncorrupted,  and  that  they 
are,  in  all  essential  points,  the  same  as  they  came  originally 
from  the  hands  of  their  authors,  we  have  the  most  satisfactory 
evidence  that  can  be  required.  That,  in  the  various  tran- 
scripts of  these  writings,  as  in  all  other  ancient  books,  a  few- 
letters,  syllables,  or  even  words,  may  have  been  changed,  we 
do  not  pretend  to  deny  ;  but  that  there  has  been  any  designed 
or  fraudulent  corruption  of  any  considerable  part,  especially 
of  any  doctrine,  or  important  part  of  history  or  prophecy,  no 
one  has  ever  attempted  to  prove. 

1.  With  regard  to  the  Old  Testament,  the  original  manu- 
scripts were  long  preserved  among  the  Jews,  who  were  al- 
ways remarkable  for  being  most  faithful  guardians  of  their 
sacred  books,  which  they  transcribed  repeatedly,  and  com- 
pared most  carefully  with  the  originals,  of  which  they  even 
numbered  the  words  and  letters.  That  the  Jews  have  neither 
mutilated  nor  corrupted  these  writings,  is  fully  proved  by  the 
silence  of  the  prophets,  as  well  as  of  Christ  and  his  apostles, 
who,  though  they  bring  many  heavy  charges  against  them, 
never  once  accuse  them  of  corrupting  one  of  their  sacred 
writings ;  and  also  by  the  agreement,  in  every  essential 
point,  of  all  the  versions  and  manuscripts,  (amounting  to 
nearly  1150,)  which  are  now  extant,  and  which  furnishes  a 
clear  proof  of  their  uncorrupted  preservation.  In  fact,  the 
constant  reading  of  their  sacred  books,  (which  were  at  once 
the  rule  of  their  faith,  and  of  their  political  constitution,)  in 
public  and  private  ;  the  numerous  copies  of  the  original,  as 
well  as  of  the  Septuagint  version,  which  was  widely  spread 
over  the  world  ;  the  various  sects  and  parties  into  which  the 
Jews  were  divided  after  their  canon  was  closed  ;  as  well  as 
their  dispersion  into  every  part  of  the  globe  ;  concurred  to 
render  any  attempt  at  fabrication  improbable  and  impossible 
before  the  time  of  Christ ;  and  after  that  period,  the  same 


24  ON    THE    AUTHENTICITY 

books  being  in  the  hands  of  the  Christians,  they  would  in- 
stantly have  detected  the  fraud  of  the  Jews,  if  they  had  en- 
deavored to  accomplish  such  a  design  ;  while  the  silence  of 
the  Jews,  (who  would  not  have  failed  to  notice  the  attempt  if 
it  had  been  made,)  is  a  clear  proof  that  they  were  not  cor- 
rupted by  the  Christians. 

2.  Equally  satisfactory  is  the  evidence  for  the  integrity 
and  incorruptness  of  the  New  Testament.  The  multiplica- 
tion of  copies,  both  of  the  original,  and  of  translations  into  a 
variety  of  foreign  languages,  which  were  read,  not  only  in 
private,  but  publicly  in  the  religious  assemblies  of  the  early 
Christians  ;  the  reverence  of  the  Christians  for  these  wri- 
tings ;  the  variety  of  sects  and  heresies  which  soon  arose  in 
the  Christian  church,  each  of  whom  appealed  to  the  Scriptures 
for  the  truth  of  their  doctrines,  rendered  any  material  altera- 
tion in  the  sacred  books  utterly  impossible  ;  while  the  silenco 
of  their  acutest  enemies,  who  would  most  assuredly  have 
charged  them  with  the  attempt  if  it  had  been  made,  and  the 
agreement  of  all  the  manuscripts  and  versions  extant,  are 
positive  proofs  of  the  integrity  and  incorruptness  of  the  New 
Testament ;  which  are  further  attested  by  the  agreement 
with  it  of  all  the  quotations  which  occur  in  the  writings  of 
the  Christians  from  the  earliest  ages  to  the  present  time.  In 
fact,  so  far  from  there  having  been  any  gross  adulteration  in 
the  Sacred  Volumes,  the  best  and  most  able  critics  have 
asserted  and  proved  that,  even  in  lesser  matters,  the  Holy 
Scriptures  of  the  New  Testament  have  suffered  less  from  the 
injury  of  time,  and  the  errors  of  transcribers,  than  any  other 
ancient  writings  whatever ;  and  that  the  very  worst  manu- 
script extant  would  not  pervert  one  article  of  our  faith,  nor 
destroy  one  moral  precept. 

CHAPTER  HI. 
On  the  Authenticity  of  the  Sacred  Scriptures. 

It  is  no  less  certain  that  the  Sacred  Writings  are  authentic, 
that  is,  relate  matters  of  fact  as  they  really  happened  ;  and 
consequently,  that  they  are  entitled  to  the  fullest  credit,  and 
possess  the  greatest  authority.     For, 

1.  The  Sacred  Writers  had  the  very  best  means  of  in- 
formation, and  could  not  be  deceived  themselves.  They  were, 
for  the  most  part,  contemporary  with,  and  eye-witnesses  of, 
the  facts  they  record  j  and  those  transactions  which  tliey  did 


OF   THE    SACRED    SCRIPTURES.  25 

not  see,  they  derived  from  the  most  certain  evidences,  and 
drew  from  the  purest  sources.  Thus,  in  the  four  last  books 
of  the  Pentateuch,  Moses  had  a  chief  concern  in  all  the 
transactions  there  related  ;  and  the  authors  of  the  subsequent 
historical  books,  as  Joshua,  Samuel,  Ezra,  and  Nehemiah,  as 
well  as  the  prophets  Isaiah,  Jeremiah,  Ezekiel,  and  Daniel, 
relate  those  events  of  which  they  were  witnesses ;  and, 
when  they  relate  events  that  took  place  before  their  own 
times,  they  refer  to  certain  public  documents  and  annals,  then 
extant,  which  might  be  appealed  to  by  their  readers.  In  like 
manner,  the  writers  of  the  New  Testament,  as  Matthew, 
John,  Peter,  James,  and  Jude,  were  the  immediate  disciples 
of  our  Saviour ;  his  constant  attendants  and  companions 
throughout  his  ministry  ;  eye-witnesses  of  the  facts  and  mira- 
cles, and  ear-witnesses  of  the  discourses  they  relate ;  and 
the  other  sacred  writers,  as  Mark  and  Luke,  though  them- 
selves not  apostles,  yet  were  the  contemporaries  and  com- 
panions of  apostles,  and  in  habits  of  society  and  friendship 
with  those  who  had  been  present  at  the  transactions  they  re- 
cord ;  as  St.  Luke  expressly  affirms  in  the  beginning  of  his 
Gospel  :  "  Forasmuch  as  many  have  taken  in  hand  to  set  forth 
in  order  a  declaration  of  those  things  which  are  most  surely 
believed  amongst  us  ;  even  as  they  delivered  them  unto  us, 
which,  from  the  beginning,  were  eye-ivitnesses  and  mhtisters 
of  the  word,  it  seemed  good  to  me,  also,  having  had  perfect  un- 
derstanding of  all  things  from  the  very  first,  to  write  unto 
thee,  in  order,  most  excellent  Theophilus,  that  thou  mightest 
know  the  certainty  of  those  things  wherein  thou  hast  been 
instructed." 

2.  As  the  sacred  writers  could  not  be  deceived  themselves, 
so  they  neither  could  nor  would  deceive  others.  They  were 
so  many  in  number,  and  lived  at  such  a  distance  of  time  and 
place  from  each  other,  that  it  was  utterly  impossible  for  them 
to  carry  on  any  forgery  or  fraud  without  being  detected  ;  and 
the  writers  of  the  New  Testament,  in  particular,  were  plain, 
honest,  artless,  unlearned  men,  in  very  humble  occupations 
of  life,  and  utterly  incapable  of  carrying  on  such  a  refined 
and  complicated  system  of  fraud,  as  the  Christian  religion 
must  have  been,  if  it  was  not  true.  The  principal  facts  and 
events  themselves  are  of  such  a  nature  as  totally  precludes 
the  possibility  of  imposition  ;  facts  which  appeal  to  the  very 
senses  of  the  men  to  whom  the  histories  were  first  addressed. 
Thus  Moses  could  not  have  persuaded  a  body  of  six  hundred 


TiO  ON    THE    AUTHENTICITY 

thousand  men  (to  whom  he  appeals  for  the  truth  and  reality 
of  those  facts,  Deut.  xi.  2)  that  they  had  seen  rivers  turned 
into  blood — frogs  filling  the  houses  of  the  Egyptians — their 
fields  destroyed  by  hail  and  locusts — their  land  covered  with 
palpable  darkness — their  first-born  slain  in  one  night — the 
Red  Sea  forming  a  wall  on  the  right  hand  and  left  for  the 
passage  of  the  Israelites,  but  overwhelming  their  enemies — 
a  pillar  of  cloud  and  fire  conducting  them — manna  falling 
down  from  heaven  for  their  food — water  gushing  out  of  the 
rock  to  quench  their  thirst — and  the  earth  opening  and 
destroying  his  opponents — if  all  these  things  had  been  false. 
Nor  could  the  Evangelical  historians  have  succeeded  in  per- 
suading their  countrymen  and  contemporaries,  that  a  man, 
whose  death  was  public  and  notorious,  was  risen  again  from 
the  dead — that  darkness  had  covered  the  land  at  the  time  of 
his  execution — and  that  there  had  been  an  earthquake  at  the 
moment  of  his  decease — if  all  these  events  had  not  taken 
place.  And,  as  it  is  thus  evident,  that  the  sacred  writers 
could  not  possibly  impose  upon  others ;  so  it  is  equally 
certain  that  they  would  not  make  the  attempt.  The  whole 
tenor  of  their  lives  demonstrated,  as  even  their  bitterest 
enemies  have  confessed,  that  they  were  men  of  piety  and 
integrity  ;  and  they  could  have  no  possible  motive  to  induce 
them  to  propagate  a  deliberate  falsehood.  They  sought 
neither  riches  nor  glory ;  and  their  writings  bear  the  most 
unequivocal  marks  of  veracity,  candor,  and  impartiality. 
They  use  no  panegyric  or  flattery  ;  they  offer  no  palliation 
for  their  own  frailties  and  follies  ;  they  conceal  nothing  ; 
they  alter  nothing,  however  disgraceful  to  their  heroes  and 
sovereigns,  to  their  own  nation,  or  to  themselves.  How  then 
can  they  be  supposed  capable  of  so  gross  an  imposition  as 
that  of  asserting  and  propagating  the  most  impudent  fictions  ? 
The  writers  of  the  New  Testament  especially  could  gain  by 
it  neither  pleasure,  profit,  nor  power.  On  the  contrary,  it 
brought  upon  them  the  most  dreadful  evils,  and  even  death 
itself.  If,  therefore,  they  were  cheats,  they  were  cheats 
without  any  motive,  and  without  any  advantage ;  nay,  con- 
trary to  every  motive  and  every  advantage  that  usually  in- 
fluence the  actions  of  men.  They  preached  a  religion  which 
forbids  falsehood  under  pain  of  eternal  punishment  and  misery ; 
and  yet,  on  this  supposition,  they  supported  that  religion  by 
falsehood ;  and,  whilst  guilty  of  the  basest  and  most  useless 
knavery  themselves,  they    were   taking   infinite  pains,   and 


OF  THE   SACRED   SCRIPTURES.  27 

enduring  the  greatest  labor  and  suffering,  in  order  to  teach 
mankind  honesty.  This  is  a  mode  of  acting  so  contrary  to 
all  experience,  to  all  the  principles  of  human  nature,  and  to 
all  the  motives  of  human  conduct,  as  to  exceed  the  bounds  of 
belief,  and  to  compel  every  reasonable  being  at  once  to  reject 
such  a  supposition  as  absurd  and  monstrous.  Hence  the  facts 
related  in  the  Gospels  and  Acts  of  the  Apostles,  especially, 
even  those  evidently  miraculous,  must  be  true  ;  for  the  testi- 
mony of  those  who  die  for  what  they  assert,  and  of  which 
they  are  competent  judges,  is  sufficient  evidence  to  support 
any  miracle  whatever. 

3.  Such  a  multitude  of  minutely  particular  circumstances 
of  time,  place,  person,  &c.,  is  mentioned  in  the  books  of  the 
Old  and  New  Testaments,  as  affords  a  clear  and  unquestion- 
able proof  both  of  their  genuineness  and  authenticity.  No 
forged  or  false  accounts  of  things  thus  superabound  with 
particularities,  and  no  forger,  or  relater  of  falsehoods,  would 
mention  so  great  a  number  of  particulars,  since  this  would  put 
into  his  reader's  hands  so  many  criteria  by  which  to  detect 
him ;  nor,  in  fact,  could  he  produce  such  a  minute  detail  of 
circumstances.  It  is  easy  to  conceive  how  faithful  records, 
kept  from  time  to  time  by  persons  concerned  in  the  transac- 
tions, should  contain  such  a  minute  account  of  things  j  but  it 
would  be  a  work  of  the  highest  invention,  and  greatest  stretch 
of  genius,  to  raise  from  nothing  such  numberless  particulars 
as  are  almost  everywhere  to  be  met  with  in  the  Old  and  New 
Testaments — particulars,  the  falsehood  of  which  would  most 
assuredly  have  been  detected  by  the  persons"  most  interested 
in  detecting  them,  if  they  had  been  forged  or  false.  These 
accounts  were  published  among  the  people  who  witnessed  the 
events  related  by  the  historians,  and  who  could,  with  the 
greatest  ease,  have  exposed  any  fraud  or  falsehood,  if  there 
had  been  any,  in  the  details  of  such  transactions  :  but  they 
did  not  attempt  to  question  either  the  reality  of  the  facts,  or 
the  fidelity  of  the  narrators ;  and  their  acquiescence  with 
them,  as  well  as  their  obedience  to  the  injunctions  contained 
in  these  books,  are  conclusive  evidence  in  favor  both  of  their 
genuineness  and  authenticity,  abundantly  sufficient  to  convince 
every  candid  inquirer. 

4.  The  authenticity  of  the  Old  and  New  Testaments  is  fur- 
ther attested,  by  the  principal  facts,  contained  in  them,  being 
confirmed  by  certain  commemorative  ordinances  of  great  celeb- 
rity, which  have  existed  among  the  Jews  and  Christians  from 


28  ON   THE    AUTHENTICITY 

the  time  the  events  took  place,  which  they  are  intended  to 
commemorate,  to  the  present  day,  wherever  Jews  or  Christians 
are  to  be  found.  Such,  among  the  Jews,  is  circumcision,  the 
seal  of  the  covenant  with  Abraham,  their  great  progenitor  ; — 
the  passover,  instituted  to  commemorate  the  protection  of  the 
Israelites,  when  all  the  first-born  of  the  Egyptians  were 
destroyed,  and  their  deliverance  from  bondage  in  Egypt, 
which  was  the  immediate  consequence  ; — the  feast  of  taber- 
nacles, instituted  to  perpetuate  the  sojourning  of  the  Israelites 
for  forty  years  in  the  wilderness  ; — the  feast  of  Pentecost, 
which  was  appointed  fifty  days  after  the  passover,  to  com- 
memorate the  delivery  of  the  Law  from  Mount  Sinai ; — and 
the  feast  of  Purim,  kept  in  memory  of  the  deliverance  of  the 
Jews  from  the  wicked  machinations  of  Haman.  Now  all 
these  institutions,  which  have  been  held  sacred  among  the 
Jews  in  all  ages  since  their  appointment,  and  are  solemnly 
and  sacredly  observed  among  them  to  this  day,  in  whatever 
country  they  sojourn,  bear  the  most  unequivocal  testimony  to 
the  truth  of  the  facts  which  they  are  designed  to  commemo- 
rate, and  which  facts  are  inseparably  interwoven  with  the 
history  and  laws,  and  even  morality  and  prophecy  of  the  Old 
Testament.  In  like  manner,  the  principal  facts  of  the  Gos- 
pels are  confirmed  by  certain  institutions  which  subsist  to 
this  day  among  Christians,  and  are  the  objects  of  men's  senses. 
Such  is  the  initiatory  rite  of  Baptism,  which  is  performed  in 
the  name  of  the  Father,  the  Son,  and  the  Holy  Spirit,  by 
which  those  submitting  to  it  renounce  every  other  religious 
institution,  and  bind  themselves  to  the  profession  of  the  Gos- 
pel alone  ; — the  Lorcfs  supper,  kept  in  commemoration  of  the 
life,  sufierings,  death,  resurrection,  and  the  promise  of  the 
second  coming  of  the  Founder  of  their  religion  ; — and  the 
observance  of  the  First  day  of  the  Week,  as  a  sacred  festival 
in  honor  of  Christ's  resurrection  from  the  dead.  Now,  as 
these  monuments  perpetuate  the  memory,  so  they  demonstrate 
the  truth,  of  the  facts  contained  in  the  Gospel  history  beyond 
all  reasonable  doubt ;  because,  unless  the  events,  of  which 
the  Christian  rites  are  commemorations,  had  really  taken 
place,  it  is  impossible  to  conceive  how  these  rites  could  have 
come  into  general  use.  If  Jesus  Christ  neither  lived,  nor 
taught,  nor  wrought  miracles,  nor  died,  nor  rose  again  from 
the  dead,  it  is  altogetlier  incredible  that  so  many  men,  in 
countries  so  widely  distant,  should  have  conspired  together 
to  perpetuate  such  a  series  of  falsehoods,  by  commencing  the 


OF    THE    SACRED   SCRIPTURES.  29 

observation  of  the  institution  of  Baptism,  the  Lord's  Supper, 
and  the  Lord's  day  ;  and  it  is  equally  incredible  that  by  con- 
tinuing to  observe  them,  they  should  have  imposed  these 
falsehoods  on  posterity. 

5.  The  wonderful  establishment  and  propagation  of  Chris- 
tianity is  a  most  convincing  proof  of  the  authenticity  of  the 
New  Testament ;  and  consequently,  of  that  of  the  Old  Testa- 
ment, with  which  it  is  intimately  and  inseparably  connected. 
Before  the  second  century  was  completed,  the  Christian 
doctrine — unaided  by  any  temporal  power,  protected  by  no 
authority,  assisted  by  no  art,  not  recommended  by  the  reputa- 
tion of  its  author,  not  enforced  by  eloquence  in  its  advocates, 
but  by  the  force  of  truth  alone — had  triumphed  over  the 
fiercest  and  most  determined  opposition,  over  the  tyranny  of 
the  magistrate,  and  the  subtleties  of  the  philosopher,  over  the 
prejudices  of  the  Gentiles,  and  the  bigotry  of  the  Jews,  and 
extended  its  conquests  over  the  whole  Roman  empire,  which 
then  comprised  nearly  the  whole  known  world.  Nothing, 
indeed,  but  the  plainest  matter  of  fact  could  induce  so  many 
thousands  of  prejudiced  and  persecuting  Jews,  to  embrace 
the  humiliating  and  self-denying  doctrines  of  the  Gospel, 
which  they  had  held  in  such  detestation  and  abhorrence  ;  nor 
could  any  thing  but  the  clearest  evidence,  arising  from  un- 
doubted truth,  make  multitudes  of  lawless  and  luxurious 
heathens  receive,  follow,  and  transmit  to  posterity,  the  doc- 
trines and  writings  of  the  apostles;  especially  at  a  time  when 
the  vanity  of  their  pretensions  to  miracles,  and  to  the  gift  of 
tongues,  could  have  been  easily  detected,  had  they  been  im- 
postors ;  and  at  a  time  when  the  profession  of  Christianity 
exposed  persons  of  all  ranks  and  ages  to  the  greatest  con- 
tempt, and  to  the  most  imminent  danger. 

6.  In  addition  to  the  above  evidence  of  the  authenticity  of 
the  Sacred  Scriptures,  it  is  to  be  observed,  that  many  of  the 
facts  and  circumstances  recorded  in  them  are  confirmed  by 
the  accounts  of  ancient  heathen  authors  ;  which  demonstrates 
their  perfect  agreement  with  the  most  authentic  records  ex- 
tant. Thus  in  the  Scriptures  of  the  Old  Testament,  the 
first  origin  and  creation  of  the  world  out  of  chaos  ;  the  com- 
pletion of  this  great  work  in  six  days ;  the  formation  of  man 
in  the  image  of  God,  and  his  existence  in  a  state  of  inno- 
cence ;  his  fall,  and  the  introduction  of  sin  into  the  world  ; 
the  longevity  of  the  antediluvians ;  the  destruction  of  the 
world  by  a  deluge  j  the  circumstance  of  the  ark  and  the  dove ; 

3* 


80  ON   THE   AUTHENTICITY 

the  building  of  the  tower  of  Babel ;  the  destruction  of  Sodom 
and  Gomorrah  ;  many  particulars  relating  to  Abraham,  Isaac, 
Jacob,  Joseph,  and  Moses ;  the  departure  of  the  Israelites 
from  Egypt,  and  their  miraculous  passage  of  the  Red  Sea  ; 
the  giving  of  the  law,  and  Jewish  ritual ;  the  fertility  of 
Palestine  ;  the  destruction  of  the  Canaanites  by  Joshua  and 
the  Israelites ;  Jephthah's  devoting  his  daughter  ;  the  history 
of  Samson ;  the  history  of  Samuel  and  Saul  ;  the  slaying  of 
Goliath  by  David  ;  many  remarkable  circumstances  respect- 
ing David  and  Solomon ;  the  invasion  of  Israel  by  Shal- 
maneser,  and  deportation  of  the  twelve  tribes;  the  de- 
struction of  Sennacherib's  army  ;  the  defeat  of  Josiah  by 
Pharaoh-necho,  the  reduction  of  Jerusalem,  and  captivity  of 
Jehoahaz  ;  these  facts,  and  others  of  the  same  kind,  are  con- 
firmed by  the  testimony  of  profane  authors,  and  even  some 
of  them  by  traditions,  which  still  exist  among  heathen  nations, 
and  others  by  coins,  medals,  and  other  monuments.  Not  less 
striking  and  decisive  is  the  testimony  of  both  Roman  historians 
and  Jewish  writers  to  the  truth  of  the  principal  facts  detailed 
in  the  New  Testament ;  such  as  Herod's  murder  of  the  in- 
fants, under  two  years  old,  at  Bethlehem ;  many  particulars 
respecting  John  the  Baptist  and  Herod  ;  the  life  and  char- 
acter of  our  Lord  ;  his  crucifixion  under  Pontius  Pilate  ;  and 
the  earthquake  and  miraculous  darkness  that  attended  it ;  the 
miserable  death  of  Herod  Agrippa ;  and  many  other  matters 
of  minor  importance  related  in  these  writings.  Nay,  even 
many  of  the  miracles  which  Jesus  himself  wrought,  particu- 
larly in  curing  the  blind  and  lame,  and  casting  out  devils, 
are,  as  to  matter  of  fact,  expressly  owned  and  admitted  by 
Jewish  writers ;  and  by  several  of  the  earliest  and  most  im- 
placable enemies  of  Christianity ;  for,  though  they  ascribed 
these  miracles  to  magic,  or  the  assistance  of  evil  spirits,  yet 
they  allowed  that  the  miracles  themselves  were  actually 
wrought.  And  this  testimony  of  our  adversaries  to  the 
miraculous  parts  of  the  sacred  history,  is  the  strongest  possi- 
ble confirmation  of  the  truth  and  authority  of  the  whole.  Add 
to  this,  that  in  the  sacred  history,  both  of  the  Old  and  New 
Testaments,  there  are  continual  allusions  and  references  to 
things,  persons,  places,  manners,  customs,  and  opinions, 
wliich  are  perfectly  conformable  to  the  real  state  of  things 
in  the  countries  and  ages  to  which  they  stand  related,  as  re- 
presented in  tlie  most  authentic  records  that  remain  ;  while 
the  rise  and  full  of  empires,  the  revolutions  that  have  taken 


OF    THE    SACKED    SCRIPTURES.  #1 

place  in  the  world,  and  the  grand  outlines  of  chronology,  as 
mentioned  or  referred  to  in  the  Scriptures,  are  coincident 
with  those  stated  by  the  most  ancient  and  creditable  writers 
extant. 

Such  are  the  principal  evidences,  both  external  and  in- 
ternal, direct  and  collateral,  of  the  authenticity  and  credibility 
of  the  Sacred  Scriptures  ;  and  when  the  number,  variety,  and 
extraordinary  nature  of  many  of  them  are  considered,  it  is 
impossible  not  to  come  to  the  conclusion,  that  the  Sacred 
Writings  contain  a  true  relation  of  matters  of  fact  as  they 
really  happened.  If  such  a  combination  of  evidence  is  not 
sufficient  to  satisfy  every  inquirer  into  truth,  it  is  utterly  im- 
possible that  any  event,  which  passed  in  former  times,  and 
which  we  did  not  see  with  our  own  eyes,  can  ever  be  proved 
to  have  happened,  by  any  degree  of  testimony  whatever. 

CHAPTER  IV. 

On  the  Inspiration  of  the  Sacred  Scriptures. 

But  further,  the  Scriptures  are  not  merely  entitled  to  be 
received'  as  perfectly  authentic  and  credible,  but  also  as  con- 
taining the  revealed  will  of  God ;  in  other  words,  as  divinely 
inspired  writings.  By  inspiration  is  meant  such  a  complete 
and  immediate  communication,  by  the  Holy  Spirit,  to  the 
minds  of  the  sacred  writers,  of  those  things  which  could  not 
have  been  otherwise  known  ;  and  such  an  effectual  superin- 
tendence and  guidance,  as  to  those  particulars  concerning* 
which  they  might  otherwise  obtain  information  ;  as  was  am- 
ply sufficient  to  enable  them  to  communicate  religious  knowl- 
edge to  others,  without  any  error  or  mistake,  which  could  in 
the  least  affect  any  of  the  doctrines  or  precepts  contained  in 
their  writings,  or  mislead  any  person,  who  considered  them 
as  a  divine  and  infallible  standard  of  truth  and  duty.  Every 
sentence,  in  this  view,  must  be  considered  as  "  the  sure  testi- 
mony of  God,"  in  that  sense  in  which  it  is  proposed  as  truth. 
Facts  occurred,  and  words  were  spoken,  as  to  the  import  of 
them,  and  the  instruction  contained  in  them,  exactly  as  they 
are  here  recorded  ;  but  the  morality  of  words  and  actions, 
recorded  merely  as  done  and  spoken,  must  be  judged  of  by 
the  doctrinal  and  preceptive  parts  of  the  same  book.  The  sa- 
cred writers,  indeed,  wrote  in  such  language  as  their  different 
talents,  tempers,  educations,  habits,  and  associations  suggest- 
ed, or  rendered  natural  to  them  ;  but  the  Holy  Spirit  so  en- 


32  ON    THE    INSPIRATION 

tirely  superintended  them,  when  writing,  as  to  exclude  every 
error,  and  every  unsuitable  expression,  and  to  guide  them  to 
all  those  which  best  suited  their  several  subjects;  they  are 
the  voice,  but  the  Divine  Spirit  is  the  Speaker.  Now,  that 
the  Sacred  Writings  are  thus  inspired,  we  have  abundant 
evidence  of  various  kinds,  amounting  to  a  moral  demonstra- 
tion.    For, 

1.  The  sacred  writers  themselves  expressly  claim  Divine 
inspiration  ;  and  unhesitatingly  and  unequivocally  assert  that 
the  Scriptures  are  the  Word  of  God.  All  the  prophets,  in  the 
Old  Testament,  speak  most  decidedly  of  themselves,  and  their 
predecessors,  as  declaring  not  their  own  words,  but  the  word 
of  God.  They  propose  things,  not  as  matters  of  considera- 
tion, but  for  adoption  :  they  do  not  leave  us  the  alternative  of 
receiving  or  rejecting  :  they  do  not  present  us  with  their  own 
thoughts,  but  exclaim,  Thus  saith  the  LORD,  and  on  that 
ground  claim  our  assent.  The  Apostles  and  writers  of  the 
New  Testament  also  speak  respecting  the  prophets  of  the 
Old  Testament,  "  as  holy  men  of  God,  who  spake  as  they 
were  moved  by  the  Holy  Ghost."  (2  Pet.  i.  19-21  ;  Heb.  i. 
1,  2.)  These  writings  are  expressly  affirmed  to  be  "  the 
Oracles  of  God  ;"  (Rom.  iii.  2  ;)  and  it  is  declared  that  "all 
Scripture  is  given  by  inspiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in  righte- 
ousness, that  the  man  of  God  may  be  perfect,  thoroughly 
furnished  unto  all  good  works."  (2  Tim.  iii.  16,  17.)  Our 
Saviour  himself  expressly  recognises  them,  on  various  oc- 
casions, as  the  infallible  Word  of  God,  and  of  divine  authority. 
The  sacred  writers  of  the  New  Testament  also  adopt  lan- 
guage, which,  in  its  most  obvious  meaning,  claims  the  atten- 
tion of  their  readers  to  their  own  instructions  as  to  the  Word 
of  God  ;  and  they  also  thus  attest  and  sanction  one  another's 
writings  in  the  most  unequivocal  manner.  Now,  admitting 
the  veracity  of  the  writers,  (which,  we  have  seen,  is  abso- 
lutely unimpeachable,)  we  must  admit  that  the  Scriptures  are 
the  inspired  and  infallible  word  of  God.  If  they  were  wise 
men,  (and  every  man  must  perceive  that  they  were  neither 
ignorant  nor  void  of  sense,)  they  could  not  have  been  de- 
luded into  the  imagination  that  they,  their  predecessors,  and 
contemporaries,  were  inspired  ;  and,  if  they  were  good  men, 
(as  they  certainly  must  have  been,  for  had  men,  if  they  could, 
would  not  have  written  a  book  which  so  awfully  condemned 
themselves,)  they  would  not  have  thus  confidently  asserted 


OF    THE    SACRED    SCRIPTURES.  33 

their  own  inspiration,  and  sanctioned  that  of  each  other,  un- 
less they  had  been  inspired  ;  they  would  not  have  ascribed 
their  own  inventions  to  inspiration,  especially  as  such  forge- 
ries are  so  severely  reprobated  in  every  part  of  them.  Con- 
sequently the  Bible  must  be  the  word  of  God,  inspired  by 
Him,  and  thus  given  to  man. 

2.  A  great  many  wise  and  good  men,  through  many  genera- 
tions, of  various  nations,  and  in  different  countries,  have  agreed 
in  receiving  the  Bible  as  a  Divine  revelation.  The  Jews 
have  unquestionably  in  all  ages  acknowledged  the  Scriptures 
of  the  Old  Testament  as  the  word  of  God  ;  and  Christians 
from  the  earliest  ages  to  the  present  time,  have  not  been  less 
backward  in  testifying  their  belief  in  the  inspiration  of  both 
the  Old  and  New  Testaments.  Many  of  them  have  been  dis- 
tinguished for  piety,  erudition,  penetration,  and  impartiality 
in  judging  of  men  and  things.  With  infinite  labor  and  patient 
investigation,  they  detected  the  impostures  by  which  their 
contemporaries  were  duped  ;  but  the  same  assiduous  examina- 
tion confirmed  them  in  believing  the  Bible  to  be  the  word  of 
God ;  and  induced  them,  living  and  dying,  to  recommend  it 
to  all  others,  as  the  source  of  all  true  wisdom,  hope,  and  con- 
solation. Now,  although  this  does  not  amount  to  a  demon- 
stration,  yet  it  is  a  strong  presumptive  proof,  of  the  inspiration 
of  the  Scriptures ;  and  it  must  be  allowed  to  be  a  considera- 
tion of  vast  importance,  that  the  whole  company  of  those 
who  "  worshipped  the  living  God  in  spirit  and  in  truth,"  inclu- 
ding those  who  laid  down  their  lives  as  a  testimony  of  their 
unshaken  belief,  and  who  were  the  most  pious,  holy,  and  use- 
ful men  in  every  age,  have  unanimously  concurred  in  hand- 
ing them  down  to  us  as  a  divine  revelation,  and  have  very  lit- 
tle differed  about  the  books  which  form  that  sacred  deposite. 

3.  The  matter  contained  in  the  Scriptures  requires  a  Divine 
inspiration.  Setting  aside,  for  a  moment,  the  prediction  of 
future  events,  and  the  excellency  of  its  doctrines  and  morality, 
and  merely  admitting  the  veracity  of  the  sacred  writers, 
(which  we  have  every  reason  to  do,)  we  must  admit  that  much 
of  the  information  contained  in  the  Bible  absolutely  required 
a  Divine  revelation.  The  history  of  the  creation,  part  of  that 
of  the  flood,  &c.,  as  related  in  the  Scriptures,  could  have  been 
known  to  God  alone.  Mysteries  relative  to  a  Trinity  of  per- 
sons in  the  Godhead — the  nature  and  perfections  of  God — 
the  covenant  of  grace — the  incarnation  of  the  Son  of  God — 
his  mediatorial  offices,  and  redemption  through  his  blood — • 


84  ON    THE   INSPIRATION 

justification,  adoption,  sanctification,  and  eternal  blessedness 
in  him — and  the  offices  of  the  Holy  Spirit  the  Comforter — 
these,  and  many  others  of  a  like  nature,  God  only  could  either 
comprehend  or  discover.  Mysteries,  therefore,  in  the  Scrip- 
lures,  rather  confirm  than  invalidate  their  inspiration  :  for  a 
book,  claiming  to  be  a  revelation  from  God,  and  yet  devoid 
of  mystery,  would,  by  this  very  circumstance,  confute  itself. 
Incomprehensibility  is  inseparable  from  God  and  his  works, 
even  in  the  most  inconsiderable,  such,  for  instance,  as  the 
growth  of  a  blade  of  grass.  The  mysteries  of  the  Scriptures 
are  sublime,  interesting,  and  useful :  they  display  the  Divine 
perfections ;  lay  a  foundation  for  our  hope ;  and  inculcate 
humility,  reverence,  holiness,  love,  and  gratitude.  What  is 
incomprehensible  must  be  mysterious  ;  but  it  may  be  intelligi- 
ble as  far  as  it  is  revealed ;  and  though  it  be  connected  with 
things  above  our  reason,  it  may  imply  nothing  contrary  to  it. 
Hence,  it  may  be  confidently  inferred,  from  these  matters 
contained  in  the  Scriptures,  that  they  were  given  by  inspira- 
tion of  God. 

4.  The  scheme  of  doctrine  and  morality  contained  in  the 
Bible  is  so  exalted,  pure,  and  benevolent,  that  God  alone 
could  either  devise  or  appoint.  In  the  Scriptures  alone, 
and  in  such  books  as  make  them  their  basis,  is  the  infinite 
God  introduced  as  speaking  in  a  manner  worthy  of  himself 
with  simplicity,  majesty,  and  authority.  His  character,  as 
there  delineated,  comprises  all  possible  excellence,  without 
any  intermixture  ;  his  laws  and  ordinances  accord  with  his 
perfections ;  his  works  and  dispensations  exhibit  them  ;  and 
all  his  dealings  with  his  creatures  bear  the  stamp  of  infinite 
wisdom,  power,  justice,  purity,  truth,  goodness,  and  mercy, 
harmoniously  displayed.  While  the  Supreme  Being  is  thus 
described  as  possessed  of  every  perfection,  unbounded  and 
incomprehensible  in  his  essence  and  nature,  and  as  the 
Creator,  Governor,  and  Benefactor  of  his  creatures,  the 
Scriptures  represent  man  in  a  lapsed  state,  a  rebellious  and 
fallen  being,  alienated  from  God  and  goodness,  averse  by 
nature  to  all  that  is  good  and  amiable,  and  prone  to  every- 
thing that  is  sinful  and  hateful,  and  consequently  exposed  to 
the  eternal  wrath  of  God.  The  Scriptures,  however,  do  not 
leave  us  in  this  wretched  state  ;  but  they  propose  an  adequate 
remedy  for  all  our  diseases,  and  an  ample  supply  for  all  our 
wants.  They  show  us  how  to  be  delivered  from  the  dominion 
and  awful  consequences  of  sin,  and  how  human  nature  may 


OF    THE    SACRED    SCRIPTURES.  35 

be  truly  improved  and  perfected,  through  the  obedience,  death, 
and  mediation  of  the  only  begotten  Son  of  God,  by  receiving 
him  as  made  of  God  unto  us  wisdom,  righteousness,  sanctifi- 
cation,  and  redemption — as  an  effectual  root  and  principle  of 
holiness ;  and  by  walking  in  him  by  faith,  denying  ungodli- 
ness and  worldly  lusts,  and  living  soberly,  righteously,  and 
godly  in  this  present  world,  setting  our  affections  on  things 
above,  where  Christ  is,  and  mortifying,  through  the  Holy 
Spirit,  every  sinful  and  corrupt  affection.  We  are  taught  to 
love  the  Lord  our  God  with  all  our  heart  and  all  our  soul ;  to 
love  our  neighbors  as  ourselves ;  to  fulfil  perfectly  the  par- 
ticular duties  of  every  relative  station  ;  to  lay  aside  all  malice, 
envy,  hatred,  revenge,  and  other  mal^yolent  dispositions  or 
passions  ;  to  love  our  enemies  ;  to  render  good  for  evil,  bless- 
ing for  cursing  ;  and  to  pray  for  them  who  despitefuUy  use  us. 
These  laws  of  universal  purity  and  benevolence  are  prescrib- 
ed with  an  authority  proper  only  to  God,  and  extended  to 
such  a  compass  and  degree  as  God  alone  can  demand ;  and 
those  sins  are  forbidden  which  God  alone  could  either  observe 
or  prohibit.  The  most  powerful  motives  to  duty,  and  dissua- 
sives  from  vice,  are  wisely  proposed  and  powerfully  urged ; 
motives  drawn  from  the  nature  and  perfections,  the  promises 
and  threatenings,  the  mercies  and  judgments  of  God,  par- 
ticularly from  his  overflowing  benevolence  and  mercy  in  the 
work  of  our  redemption,  and  from  advantages  and  disadvan- 
tages temporal,  spiritual,  and  eternal.  And,  while  the  most 
excellent  means  of  directing  and  exciting  to  the  exercise  of 
piety  and  virtue  are  established  in  the  most  excellent  forms 
and  authoritative  manner,  the  most  perfect  and  engaging 
patterns  of  holiness  and  virtue  are  set  before  us  in  the  ex- 
ample of  our  Redeemer,  and  of  God  as  reconciled  in  Him, 
and  reconciling  the  world  to  himself.  Now,  all  these  things 
were  written  at  a  time  when  all  the  rest  of  the  world,  even 
the  wisest,  and  most  learned,  and  most  celebrated  nations  of 
the  earth,  were  sunk  in  the  grossest  ignorance  of  God  and 
religion  ;  were  worshipping  idols  and  brute  beasts,  indulging 
themselves  in  the  most  abominable  vices,  living  in  envy, 
hatred,  and  strife,  hateful,  and  hating  one  another.  It  is  a 
most  singular  circumstance,  that  a  people  in  a  remote,  obscure 
corner  of  the  world,  far  inferior  to  several  heathen  nations  in 
learning,  in  philosophy,  in  genius,  in  science,  and  in  all  the 
polite  arts,  should  yet  be  so  infinitely  their  superiors  in  their 
ideas   of  a  Supreme  Being,  and  of  everything  relative   to 


36  ON    TUE    INSPIRATION 

morality  and  religion.  This  cannot  be  accounted  for  on  any 
other  supposition  than  that  of  their  iiaving  been  instructed  in 
these  things  by  God  himself,  or  by  persons  commissioned 
and  inspired  by  liim  ;  that  is,  of  their  having  been  really 
favored  with  tliose  Divine  revelations  which  are  recorded  in 
the  sacred  books  of  the  Old  and  New  Testaments.  Indeed, 
both  the  doctrines  and  morality  of  the  Sacred  Scriptures  in- 
finitely transcend  the  abilities  of  the  penmen,  if  they  were 
not  inspired.  Men  of  the  best  education,  far  less  men  of  no 
education,  could  not  of  themselves  form  such  exalted  schemes 
of  religion,  piety,  and  virtue  ;  and  wicked  men,  as  they  must 
have  been  if  tiiey  were  impostors,  would  not  publish  and 
prosecute  such  a  scheme  of  mystery,  holiness,  and  morality. 

5.  The  harmony  of  the  sacred  writers  fully  demonstrates 
that  they  wrote  by  the  inspiration  of  the  Spirit  of  God.  Other 
historians  continually  ditler  from  each  other :  the  errors  of 
the  former  writers  are  constantly  criticised  and  corrected  by 
the  later  ;  and  it  even  frequently  happens,  that  contemporary 
writers  contradict  each  other  in  relating  a  fact  that  happened 
in  their  own  time  and  within  the  sphere  of  their  own  know- 
ledge.  Should  an  equal  number  of  contemporaries,  of  the 
same  country,  education,  habits,  profession,  natural  disposi- 
tion, and  rank  in  life,  associating  together  as  a  distinct  com- 
pany, concur  in  writing  a  book  on  religious  subjects,  of  even 
less  extent  than  that  of  the  Bible,  each  furnishing  his  propor- 
tion without  comparing  notes,  the  attentive  reader  would 
easily  discover  among  them  considerable  diversity  of  opinion. 
But  the  writers  of  the  Scriptures  succeeded  each  other  during 
a  period  of  nearly  sixteen  hundred  years  ;  some  of  them  were 
princes  or  priests,  others  shepherds  or  fishermen  ;  their  natu- 
ral abilities,  education,  habits,  and  occupations,  were  exceed- 
ingly dissimilar  ;  they  wrote  laws,  history,  prophecy,  odes, 
devotional  exercises,  proverbs,  parables,  doctrines,  and  con- 
troversy, and  each  had  his  distinct  apartment ;  yet  they  all 
exactly  agree  in  the  exhibition  of  the  perfections,  works, 
truths,  and  will  of  God  ;  of  the  nature,  situation,  and  obliga- 
tions  of  man  ;  of  sin  and  salvation  ;  of  this  world  and  the 
next ;  and  in  short,  in  all  things  connected  with  our  duty, 
safety,  interest,  and  comfort,  and  in  the  whole  of  the  religion 
■which  they  have  promulged  :  they  all  were  evidently  of  the 
same  judgment,  aimed  to  establish  the  same  principles,  and 
applied  them  to  the  same  practical  purposes.  One  part  of 
Scripture  is  so  intimately  connected  with,  and  tends  so  pow- 


OF    THE    SACRED    SCRIPTURES.  37 

erfully  to  the  establishment  of  another,  that  one  part  cannot 
be  reasonably  received  without  receiving  the  whole  ;  and  the 
more  carefully  it  is  examined,  and  the  more  diligently  it  is 
compared,  (for  which  purpose  the  marginal  references  afford 
great  facility,)  the  more  evident  will  it  appear,  that  every 
part,  like  the  stones  in  an  arch,  supports  and  receives  support 
from  the  rest,  and  that  they  unitedly  constitute  one  grand  and 
glorious  whole.  In  both  the  Old  and  New  Testaments,  the 
subsequent  books,  or  succeeding  parts  of  the  same  book,  are 
connected  with  the  preceding,  as  the  narrative  either  of  the 
execution  of  a  plan,  or  the  fulfilment  of  a  prediction.  If  we 
receive  the  history,  we  must  also  receive  the  prediction  ;  if 
we  admit  the  prediction,  we  must  also  admit  the  history. 
Everywhere  the  same  facts  are  supposed,  related,  or  prepared 
for  ;  the  same  doctrines  of  a  gracious  redemption  through 
Jesus  Christ  exhibited  or  supposed  to  be  true  ;  the  same 
rules  or  exemplifications  of  piety  and  virtue  ;  the  same  motives 
and  inducements  to  the  performance  of  duty  ;  the  same  prom- 
ises of  mercy,  and  threatenings  of  just  misery  to  persons,  so- 
cieties, or  nations,  without  a  single  contradiction.  Apparent 
inconsistencies  may  indeed  perplex  the  superficial  reader ; 
but  they  vanish  before  an  accurate  and  persevering  investiga- 
tion ;  nor  could  any  charge  of  disagreement  among  the  sacred 
writers  ever  be  substantiated  ;  for  it  could  only  be  said  that 
they  related  the  same  facts  with  different  circumstances, 
which  are  perfectly  reconcileable,  and  that  they  gave  instruc- 
tions suited  to  the  persons  they  addressed,  according  to  vari- 
ous circumstances  of  time,  place,  and  manner,  without  sijs- 
tematically  showing  their  harmony  with  other  parts  of  divine 
truth.  They  did  not  write  in  concert,  and  they  bestowed  no 
pains  to  avoid  the  appearance  of  inconsistency  ;  yet  the  exact 
coincidences  plainly  perceptible  among  them,  not  only  in 
their  grand,  primary,  and  general  objects,  which  are  written 
as  with  the  beams  of  the  sun,  but  in  particular  subjects  com- 
prehended in  their  plan,  and  even  in  particular  words  and 
expressions,  (though  they  evidently  borrowed  nothing  from 
one  another,)  is  truly  astonishing ;  and  cannot  be  accounted 
for  on  any  rational  principles,  without  admitting  that  they  all 
wrote  "  as  they  were  moved  by  the  Holy  Ghost" — that  all  their 
writings  were  indited  under  the  influence  of  the  same  Spirit, 
and  flowed  from  the  same  infallible  source. 

6.  The  multitude  of  miracles,  which  only  the  infinite  power 
of  God  could  effect,  wrought  in  confirmation  of  the  divine 

4 


■38  ON   THE   INSPIHATION 

mission  of  the  writers  of  the  Sacred  Scriptures,  afford  us  a 
most  convincing  proof  of  their  inspiration.  It  has  been  al- 
ready seen,  that  the  narrations  of  these  miracles  were  pub- 
lished very  soon  after  the  time,  and  at  the  places,  in  which 
they  were  said  to  have  been  wrought ;  that  they  were  per- 
formed in  the  most  conspicuous  manner,  before  very  great 
multitudes,  enemies  as  well  as  friends  ;  that  they  were  of 
such  a  nature — appealing  to  the  very  senses  of  men,  as  totally 
precluded  the  possibility  of  deception  ;  that  public  ceremonies 
were  instituted  in  memory  of  several  of  them,  which  have 
been  observed  in  all  ages  ;  that  the  reality  of  them  as  facts, 
was  admitted  even  by  the  most  determined  enemies  of  Di- 
vine revelation ;  that  the  witnesses  from  whom  we  have  re- 
ceived the  accounts  of  them,  were  many  in  number,  unani- 
mous in  their  evidence,  of  unquestionable  good  sense,  un- 
doubted integrity,  and  unimpeachable  veracity,  who  showed 
the  sincerity  of  their  own  conviction  by  acting  under  the  uni- 
form influence  of  the  extraordinary  works  to  which  they  bore 
witness,  in  opposition  to  all  their  former  notions  and  preju- 
dices, and  in  contradiction  of  every  worldly  honor,  profit,  or 
advantage,  either  for  themselves  or  friends,  and  at  last  by 
laying  down  their  lives  in  confirmation  of  the  facts  which 
they  attested  ;  and  that  vast  multitudes  of  their  contempora- 
ries, men  of  almost  all  ages,  tempers,  and  professions,  were 
persuaded  by  them  that  they  really  were  performed  in  the 
manner  related,  and  gave  the  strongest  testimony  which  was 
in  their  power  of  the  firmness  of  their  belief,  by  foregoing 
every  worldly  advantage,  and  suffering  every  temporal  evil 
which  was  endured  by  the  original  witnesses.  To  this  it  may 
be  added,  that  the  number  of  the  miracles  is  almost  incalcula- 
ble ;  that  they  were  all  calculated  to  answer  some  great  and 
benevolent  end,  every  way  worthy  of  the  infinitely  wise  and 
beneficent  Creator ;  that  they  were  wrought  in  attestation  of 
nothing  but  what  was  agreeable  to  reason,  so  far  as  reason 
could  apprehend  it,  and  in  confirmation  of  a  religion  the  most 
holy,  pure,  and  benevolent ;  and  performed  by  persons  of  the 
greatest  moral  worth,  and  the  most  eminent  patterns  of  every 
virtue.  Now,  admitting  the  reality  of  the  miracles  related  in 
the  Sacred  Writings,  (as  every  unprejudiced  mind  must  be 
constrained  to  do,)  and  rationally  believing  that  the  Supreme 
Being,  the  God  of  truth,  wisdom,  and  goodness,  can  never 
give  his  testimony  to  falsehood,  it  irresistibly  follows  that  the 


OF  THE  SACRED  SCRIPTURES.  39 

Scriptures  are,  as  they  unequivocally  claim  to  be,  the  Word 
of  God,  written  by  the  inspiration  of  the  Holy  Spirit. 

7.  The  astonishing  and  miraculous  preservation  of  the 
Scriptures  from  being  either  lost  or  corrupted,  is  an  over- 
whelming instance  of  God's  providential  care,  and  a  constant 
sanction  and  confirmation  of  their  truth  and  Divine  authority, 
continued  by  Him  in  all  ages  of  the  church.  While  the 
histories  of  mighty  empires,  and  innumerable  volumes  of 
philosophy  and  literature,  in  the  preservation  of  which  the 
admiration  and  care  of  all  mankind  seemed  to  conspire,  have 
been  lost  and  forgotten  in  the  lapse  of  time,  the  Sacred 
Scriptures,  though  far  more  ancient,  and  though  hated  and  op- 
posed by  Satan  and  his  agents  in  all  ages,  who  sought  with 
the  deadliest  hatred  to  cause  their  very  memory  to  perish 
from  among  men,  have  come  down  to  our  own  time  entire 
and  genuine,  free  from  every  material  error,  and  nearly  in 
their  original  j)urity.  With  great  wisdom,  God,  for  their 
preservation,  ordered  an  original  copy  to  be  deposited  in  the 
holy  of  holies,  (Deut.  xxxi.  .26,)  appointed  the  careful  and 
frequent  reading  of  them  both  in  public  and  private  ;  and  that 
every  Hebrew  monarch  should  write  out  a  copy  for  his  own 
use.  (Deut.  xvii.  18.)  With  astonishing  kindness  and  wis- 
dom has  he  made  the  various  contending  parties  who  had  ac- 
cess to  the  Scriptures — such  as  the  Jews  and  Israelites,  the 
Jews  and  Samaritans,  the  Pharisees  and  Sadducees,  the  Jews 
and  Christians,  and  the  various  sects  and  parties  of  Christians 
— mutual  checks  upon  each  other  for  almost  three  thousand 
years,  that  they  might  not  be  able  either  to  extirpate  or  cor- 
rupt any  part  of  them  ;  and  by  quickly  multiplying  the  copies 
both  of  the  original  and  translations,  as  well  as  the  readers 
of  the  Scriptures,  he  rendered  it  absolutely  impossible  to 
falsify  them  in  any  thing  important,  without  causing  the  cor- 
ruption to  start  up  in  every  copy  dispersed  through  the  world, 
and  in  the  minds  of  almost  every  reader — than  which  suppo- 
sition nothing  can  be  more  absurd  and  monstrous.  By  what 
tremendous  judgments  did  he  restrain  and  punish  Antiochus 
Epiphanes,  the  Syro-grecian  king,  Dioclesian  the  Roman 
emperor,  and  others,  who  attempted  to  destroy  the  Sacred 
Scriptures  in  order  to  extirpate  the  Jewish  or  Christian  re- 
ligion !  And  he  has  bestowed  amazing  support  and  conso- 
lation on  such  as  have  risked  or  parted  with  their  lives 
rather  than  deny  the  dictates  of  Scripture,  or  in  the  least  con- 
tribute to  their  destjruction  or  misinterpretation.     During  the 


40  ON    THE    INSPIRATION 

profanation  of  Antiochus,  (1  Mac.  i.  56,  57,)  whoever  was 
found  with  the  book  of  the  law  was  put  to  death,  and  every 
copy  that  could  be  found  burned  with  fire  ;  and  Dioclesian, 
after  the  most  barbarous  havoc  of  the  Christians,  issued  an 
edict  commanding  them,  on  pain  of  death  under  the  most  cruel 
forms,  to  deliver  up  their  Bibles  :  though  many  complied  with 
this  sanguinary  edict,  yet  the  greater  part  disregarded  it ;  and 
notwithstanding  these  and  numberless  other  calamities,  the 
Sacred  Volumes  have  survived  pure  and  uncorrupted  to  the 
present  day,  and  doubtless  will  exist  as  long  as  there  is  a 
church  in  the  world — till  the  end  of  time  and  the  consumma- 
tion of  all  things — a  monument  of  God's  unceasing  and  pro- 
vidential care,  and  an  unquestionable  attestation  of  their  in- 
spiration and  Divine  authority. 

8.  The  prophecies  contained  in  the  Sacred  Scriptures,  and 
fulfilling  to  this  day,  which  form  a  species  of  perpetual  mira- 
cles, challenging  the  investigation  of  men  of  every  age,  fully 
demonstrate  that  they  are  divinely  inspired. '  Almost  every 
historical  passage  of  the  Bible  is  a  narrative  of  something  an- 
tecedently foretold ;  and  the  New  Testament  is  little  else 
than  a  relation  of  the  fulfilment  of  the  predictions  and  types 
of  the  Old  Testament,  relative  to  Jesus  Christ  and  his  church. 
According  to  the  prophecies  in  these  books,  the  latest  of  which 
was  delivered  1700  years  ago,  and  some  of  them  3000  years 
ago,  the  descendants  of  Shem  and  Japheth  are  "  ruling"  and 
"  enlarged,"  and  the  wretched  descendants  of  Ham  are  still 
"  the  servants  of  servants,"  (Gen.  ix.  25,  27  :) — the  posterity 
of  Ishmael  have  "  multiplied  exceedingly,"  and  become  "  a 
great  nation"  in  the  Arabians  ;  yet  living  like  *'  wild  men," 
and  shifting  from  place  to  place  in  the  wilderness,  "  their 
hand  against  every  man,  and  every  man's  hand  against  them," 
and  still  "dwelling,"  an  independent  and  free  people,  "in  the 
presence  of  all  their  brethren,"  and  in  the  presence  of  all 
their  enemies,  (Gen.  xvi.  10-12  ;  xvii.  20  ;) — the  family  of 
Esau  has  become  extinct,  "  cut  off  for  ever,"  so  that  there  is 
none  "remaining  of  the  house  of  Esau,"  (Jer.  xlix.  17,  &c. ; 
Ezek.  XXV.  12,  &;c. ;  Joel  iii.  19  ;  Amos  i.  11,  &c. ;  Ob.  10, 18, 
<fec. ;) — "  the  sceptre  has  departed  from  Judah,"  (Gen.  xlix. 
10;) — though  the  Jews  still  "dwell  alone,  and  are  not 
reckoned  among  the  nations,"  while  "  the  remembrance  of 
Amalek  is  utterly  put  out  from  under  heaven,"  (Num.  xxiii. 
9  ;  xxiv.  20  ;) — Nineveh  is  so  completely  destroyed,  that  the 
place   thereof  cannot    be   known,   (Na.  i.-iii. ;)  —  Babylon 


OF    THE    SACRED    SCRIPTURES.  4fl 

• 

has  been  swept  with  the  besom  of  destruction,  and  is  made 
•'  a  desolation  for  ever,  a  possession  for  the  bittern  and  pools 
of  water,"  "  a  dwelling-place  for  dragons,  an  astonishment 
and  hissing,  without  an  inhabitant,"  (Isa.  xiii.,  xiv.  ;) — 
Tyre  has  become  "  like  the  top  of  a  rock,  a  place  for  fishers 
to  spread  their  nets  upon,"  (Ezek.  xxvi.  4,  5  ?^ — Egypt,  •'  a 
base  kingdom,  the  basest  of  the  kingdoms,"  still  tributary 
and  subject  to  strangers,  so  that  it  has  never  been  able  to 
"  exalt  itself  above  the  nations,"  (Ezek.  xxix.  M,  15  ;) — the 
fourth  and  last  of  the  four  great  empires,  which  was  greater 
anJ  more  powerful  than  any  of  the  former,  has  been  divided 
into  ten  lesser  kingdoms  ;  and  among  them  has  arisen  a  power 
"  with  a  triple  crown  diverse  from  the  first,"  with  *'  a  mouth 
speaking  very  great  things,"  and  with  "  a  look  more  stout 
than  his  fellows,  speaking  great  things  against  the  Most 
High,  wearing  out  the  saints  of  the  Most  High,  and  changing 
times  and  laws,"  which  did  "  cast  down  the  truth  to  the 
ground,  and  prosper,  and  practise,  and  destroy  the  holy  peo- 
ple, not  regarding  the  God  of  his  fathers,  nor  the  desire  of 
women,  nor  regard  any  god,"  but  "  honoring  the  god  of 
forces,"  or  Mauzzim,  gods-protectors,  and  causing  the  priests 
of  Mauzzim  "  to  rule  over  many,  and  divide  the  land  for 
gain,"  (Dan.  xi.' 37-39.)  Jerusalem  has  been  destroyed, 
with  all  the  circumstances  related  in  the  Evangelists,  and 
the  Jews  have  been  "  led  away  into  all  nations,  and  Jerusa- 
lem trodden  down  by  the  Gentiles,"  through  a  long  series 
of  ages,  (Luke  xxi.  2-\< ;) — for  their  infidelity  and  disobedi- 
ence to  their  great  Prophet  like  unto  Moses,  they  have  been 
*'  plucked  from  off"  their  own  land,  and  removed  into  all  the 
kingdoms  of  the  earth,  and  scattered  among  the  heathen, 
among  the  nations,  among  all  people,  from  one  end  of  the 
earth  even  to  the  other,"  sifted  "  among  all  nations,  like  as 
corn  is  sifted  in  a  sieve,"  have  been  "  left  few  in  number 
among  the  heathen,"  have  "  pined  away  in  their  iniquity  in 
their  enemies'  lands,"  have  "  become  an  astonishment,  a  pro- 
verb, and  a  by-word  among  all  nations,"  "  a  reproach,  a 
taunt,  and  a  curse,"  have  found  "  among  these  nations  no 
ease,  and  the  sole  of  their  foot  has  had  no  rest ;  but  the 
Lord  has  given  them  a  trembling  heart,  and  failing  of  eyes, 
and  sorrow  of  mind,  and  sent  a  faintness  into  their  hearts  in 
the  lands  of  their  enemies,  so  that  the  sound  of  a  shaken  leaf 
has  chased  them,"  and  they  have  been  "  many  days  without 
a  king,  and  without  a  prince,  and  without  a  sacrifice,  and 

4* 


42  ON    THE    INSPIRATION 

without  an  image,  and  without  an  ephod,  and  without  a  tera- 
phim,"  (Lev.  xxvi.  38,  39  ;  Deut.  xxviii.  62,  67  ;  Ezek.  v. 
10-15 ;  Hos.  iii.  4  ;)  and  yet,  while  their  mighty  conquerors 
are  everywhere  destroyed,  they  are  miraculously  preserved 
a  distinct  people,  and  neither  swallowed  up  nor  lost  among 
the  various  nations  amidst  whom  they  are  dispersed,  but  are 
reserved  "  until  the  times  of  the  Gentiles  be  fulfilled,"  when 
they  shall  "  seek  the  Lord  their  God,  and  David  their  king  : 
and  shall  fear  the  Lord  and  his  goodness  in  the  latter  days  ;" 
— in  the  mean  time,  the  Gentiles  have  been  advanced  in  their 
room,  and  God  has  given  to  the  Messiah  "  the  heathen  for 
his  inheritance,  and  the  uttermost  parts  of  the  earth  for  his 
possession,"  (Ps.  ii.  8,)  and  the  gradual,  but  progressive,  and 
steadily  advancing  conversion  of  heathen  nations  in  our  own 
days,  prepares  us  to  expect  the  speedy  arrival  of  the  time 
when  Jehovah  shall  be  worshipped  "  from  the  rising  of  the 
sun  even  to  the  going  down  of  the  same,"  and  when  his 
**  name  shall  be  great  among  the  Gentiles,"  (Mai.  i.  11  ;) — 
the  grand  apostacy  from  the  Christian  faith  has  already  taken 
place,  which  consists  "  in  giving  heed  to  seducing  spirits, 
and  doctrines  of  devils,  (or  demons,  worshipping  angels  and 
departed  saints,  and  is  promoted  through,)  speaking  lies  in 
hypocrisy,  having  their  consciences  seared  with  a  hot  iron  ; 
forbidding  to  marry,  and  commanding  to  abstain  from  meats, 
which  God  hath  created  to  be  received  with  thanksgiving  of 
them  which  believe  and  know  the  truth,"  (1  Tim.  iv.  1-3.) 
The  seven  churches  of  Asia  lie  in  the  same  desolate  state 
that  the  angel  signified  to  St.  John,  (Rev.  ii.  iii,)  their  "  can- 
dlestick removed  out  of  its  place,"  their  churches  turned  into 
mosques,  and  their  worship  into  superstition  ; — and  the  char- 
acters of  "  ihe  beast  and  false  prophet," — to  whom  "  was 
given  to  make  war  with  the  saints,  and  to  overcome  them," 
and  power  "  over  all  kindreds,  and  tongues,  and  nations,"  so 
that  "  all  that  dwell  upon  the  earth  worshipped  him," — have 
been  exemplified  in  every  particular,  and  also  those  of  "  the 
whore  of  Babylon,"  "  mystery,  Babylon  the  great,  the  mother 
of  harlots,  and  abominations  of  the  earth  :  with  whom  the 
kings  of  the  earth  have  committed  fornication,  and  the  in- 
habitants of  the  earth  have  been  made  drunk  with  the  wine 
of  her  fornication,"  while  she  herself  has  been  "  drunken 
with  the  blood  of  the  saints,  and  with  the  blood  of  the  martyrs 
of  Jesus,"  and  she  "  is  that  great  city  (seated  upon  seven 
mountains)  which  reigneth  over  the  kings  of  the  earth." 


OF   THE    SACRED   SCRIPTURES.  43 

(Rev.  xiii-xvii.)  These,  and  many  other  events,  fulfilling 
ancient  predictions,  very  many  ages  after  they  were  deliver- 
ed, can  never  be  accounted  for,  except  by  allowing,  that  He 
who  sees  and  "  declares  the  end  from  the  beginning,  and 
from  ancient  times  the  things  that  are  not  yet  done,"  (Isa. 
xlv.  21,)  thus  revealed  his  secret  purposes,  that  their  accom- 
plishment might  prove  the  Scriptures  to  be  His  word.  The 
prophecies  also,  though  written  by  different  men,  in  different 
ages,  have  yet  a  visible  connexion  and  dependance,  an  entire 
harmony  and  agreement  with  one  another  ;  forming  altogether 
a  prophetical  history  of  the  world,  as  to  the  grand  outlines, 
from  the  beginning  of  time  to  the  consummation  of  all  things  ; 
and  accompanied  with  such  a  distinct  notation  of  order,  place, 
and  time,  as  has  been  justly  termed  the  geography  and  chro- 
nology of  prophecy.  As  one  prediction  received  its  accom- 
plishment, others  were  given,  connecting  prophecy  with  his- 
tory, till  the  Revelation  of  St.  John  concluded  the  whole  ; 
and  events  have  hitherto,  in  every  age  and  nation,  exactly 
corresponded  with  these  predictions.  So  many  extraordinary 
and  improbable  events,  which  have  occurred  through  so  many 
ages,  and  in  so  many  nations,  as  foretold  in  the  Scriptures, 
could  only  have  been  made  known  by  the  Omniscient  God 
himself;  and  must  convince  every  rational  mind,  that  "the 
prophecy  came  not  of  old  time  by  the  will  of  man  ;  but  holy 
men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost." 
(2  Pet.  i.  20,  21.) 

9.  The  extraordinary  success  which  has  attended  Clflristi- 
anity,  which  is  founded  on  the  Sacred  Scriptures,  while  it 
proves  the  truth  of  the  facts  which  they  detail,  and  demon- 
strates the  fulfilment  of  the  prophecies  they  contain,  is  a 
continued  miraculous  proof  of  their  divine  orig*n.  Other 
religions  have  owed  their  extension  and  prevalence  to  the 
celebrity  of  their  founders,  to  the  learning  of  their  advocates, 
to  their  conformity  to  the  prejudices  and  passions  of  men,  to 
the  energy  of  the  secular  arm,  or  even  to  the  power  of  the 
sword  ;  but  Christianity  was  totally  destitute  of  all  these 
advantages,  (if  such  they  may  be  termed,)  either  to  recom- 
mend or  enforce  its  reception  in  the  world.  Its  founder  was 
put  to  an  ignominious  death  by  the  common  consent  of  his 
countrymen  ;  its  original  promulgators  were  twelve  illiterate 
men,  wholly  devoid  of  every  kind  of  worldly  influence  ;  its 
doctrines  were  opposed  to  the  principles  and  practices  of  the 
whole  world,  deeply  rooted  by  inclination,  and  firmly  estab- 


44  ON    THE    INSPIRATION 

lished  by  extensive  custom,  by  long  confirmed  laws,  and  by 
the  high  and  universal  authority  of  nations.  Yet,  by  the 
simple  preaching  of  the  Gospel,  Christianity  triumphed  over 
the  craft,  rage,  and  power  of  the  infuriated  Jews — over  the 
haughtiness,  policy,  and  power  of  the  Roman  empire — over 
the  pride  of  learning,  and  the  obstinacy  of  ignorance,  hatred, 
prejudice,  and  lust — over  the  hardened  inclinations,  deep- 
rooted  customs,  and  long-established  laws  of  both  Jews  and 
Pagans — so  that,  notwithstanding  every  conceivable  form  of 
opposition,  within  a  few  years  after  Christ's  ascension,  it 
prevailed,  in  a  greater  or  less  degree,  in  almost  every  corner 
of  the  Roman  empire,  and  in  the  countries  adjacent ;  and 
multitudes,  at  the  hazard  of  every  temporal  loss  or^  punish- 
ment, readily  believed,  constantly  adhered  to,  and  cheerfully 
and  strictly  practised  its  pure  and  holy  precepts.  Nor  has 
the  success  of  Christianity  been  confined  to  the  early  ages 
only ;  for,  during  the  period  of  eighteen  centuries,  notwith- 
standing innumerable  persecutions,  together  with  the  wicked- 
ness of  professors,  and  the  inconceivable  villanies  and  base 
indifference  of  the  clergy,  it  has  been  more  or  less  successful 
in  reforming  the  hearts  and  lives  of  multitudes  in  almost  every 
nation  under  heaven  ;  and  we  may  assert,  that  even  at  present, 
there  are  many  thousands,  who  have  been  reclaimed  from  a 
profane  and  immoral  course  of  conduct,  to  sobriety,  equity, 
truth,  purity,  and  piety,  and  to  an  exemplary  behavior  in  the 
relative  duties  of  life.  Having  been  "  made  free  from  sin, 
and  become  the  servants  of  God,  they  have  their  fruit  unto 
holiness  ;"  and,  after  "  patiently  continuing  in  well-doing," 
and  cheerfully  bearing  various  afflictions,  they  joyfully  meet 
death,  being  supported  by  the  hope  of  eternal  life,  "  as  the 
gift  of  GocT  through  Jesus  Christ :"  while  they  who  are  best 
acquainted  with  them,  are  most  convinced,  that  they  have 
been  rendered  more  wise,  holy,  and  happy,  by  believing  the 
Bible  ;  and  that  there  is  a  reality  in  religion,  though  various 
interests  and  passions  may  keep  them  from  duly  embracing  it. 
This  would,  indeed,  be  far  more  apparent  were  the  Gospel 
more  generally,  or  fully,  believed  and  obeyed.  Did  all  men 
believe  and  obey  the  Bible,  as  a  divine  revelation ;  were  re- 
pentance, and  renunciation  of  all  vice  and  immorality,  uni- 
versal or  even  general,  combined  with  the  spiritual  worship 
of  God,  faith  in  his  truth  and  mercy,  through  the  mediation 
of  his  Son,  and  the  fruits  of  the  Holy  Spirit,  as  visible  in 
every  true  believer — they  would  form  the  bulk  of  mankind 


OF    THE    SACRED    SCRIPTURES.  45 

into  such  characters,  and  would  produce  such  effects,  as  the 
world  has  never  yet  witnessed.  Men  would  then  habitually 
and  uniformly  do  justice,  speak  truth,  show  mercy,  exercise 
mutual  forgiveness,  follow  after  peace,  bridle  their  appetites 
and  passions,  and  lead  sober,  righteous,  and  godly  lives. 
Murders,  wars,  slavery,  cruel  oppressions,  rapine,  fraud,  and 
unrestrained  licentiousness,  would  no  more  desolate  the  earth, 
nor  fill  it  with  misery ;  nor  would  bitter  contentions  ever 
more  destroy  domestic  comfort ;  but  righteousness,  goodness, 
and  truth,  would  bless  the  world  with  a  felicity  far  exceeding 
all  our  present  conceptions.  Such  has  been  the  extraordinary 
success  and  happy  effects  of  the  religion  of  the  Bible ;  and 
such  is  doubtless  the  direct  and  legitimate  tendency  of  its 
doctrines,  precepts,  motives,  and  promises.  To  what  cause, 
then,  can  we  attribute  the  success  which  has  attended  Chris- 
tianity, in  the  absence  of  everything  else  to  recommend  or 
enforce  it,  but  to  an  almighty  influence  accompanying  the 
preaching  of  the  Gospel — to  its  being  "  preached  with  the 
Holy  Ghost  sent  down  from  Heaven  ?"  And  is  not  this  one 
of  the  strongest  possible  attestations  made  by  the  God  of  truth 
himself,  to  the  truth  and  Divine  inspiration  of  the  Sacred 
Volume  ?  And,  while  its  extraordinary  success  and  effects 
thus  constrain  us  to  admit  the  Divine  authority  of  the  Scrip- 
tures, the  holy  and  happy  tendency  of  its  doctrines  proves, 
that  they  could  not  have  originated  either  with  bad  angels  or 
men,  since  they  are  so  diametrically  opposite  to  their  vicious 
inclinations,  interests,  and  honor  ;  nor  yet  with  uninspired 
good  men,  who  would  not  have  dared  thus  to  personate  God, 
and  to  ascribe  their  own  inventions  to  inspiration.  It  remains, 
therefore,  that  God  must  be  their  author  ;  and  that  "  holy 
men  of  old  spake  as  they  were  moved  by  the  Holy  Ghost," 
"  not  in  the  words  which  men's  wisdom  teacheth,  but  which 
the  Holy  Ghost  teacheth."  1  Cor.  ii.  13. 

10.  Lastly,  though  these  arguments  are  abundantly  sufficient 
to  silence  objectors,  and  to  produce  a  rational  conviction  of 
the  Divine  origin  and  authority  of  the  Scriptures,  yet  it  is 
only  the  effectual  application  of  them  to  the  mind,  conscience, 
and  heart,  in  their  self-evidencing  light  and  power,  which  can 
produce  a  cordial  and  saving  persuasion  that  they  are  indeed 
THE  WORD  OF  GOD.  But  whcu  thus  applied,  then  "  He  that 
believeth  hath  the  witness  in  himself."  (1  John  v.  10.)  The 
discoveries  which  he  has  made  by  the  Divine  light  of  the 
Scriptures ;  the  sanctifying  and  abiding  effects  produced  on 


46  INSPIRATION    OF    THE    SACRED    SCRIPTURES. 

his  judgment,  dispositions,  and  affections ;  the  comfortable 
experience  which  he  has  had,  that  God  fulfils  the  promises 
of  His  word  to  them  who  trust  in  them ;  and  the  earnests  of 
heaven  enjoyed  by  him  in  communion  with  God,  put  the 
matter  beyond  all  doubt ;  so  that  there  is  no  shutting  the  eyes, 
nor  hardening  the  heart  against  them — no  possibility  of  con- 
tinuing stupid  and  unconcerned  under  them  ;  but  the  whole 
faculties  of  the  soul  are  necessarily  affected  with  them,  as 
indeed  stamped  with  divine  evidence,  and  attended  with 
almighty  power.  And,  though  many  real  Christians  are  not 
at  all  qualified  to  dispute  with  infidels,  yet  they  are  enabled, 
through  this  inward  testimony,  to  obey  the  Gospel,  and  to 
suffer  in  its  cause  ;  and  they  can  no  more  be  convinced  by 
reasonings  and  objections,  that  uninspired  men  wrote  or  in- 
vented the  Bible,  than  they  can  be  persuaded  that  man  created 
the  sun,  whose  light  they  behold,  and  by  whose  beams  they 
are  warmed  and  cheered.* 

♦  For  the  materials  of  the  preceding  chapters  I  have  been  chiefly  in- 
debted to  Lardner's  Credibility  of  the  Gospel  History,  &c. ;  Paley's 
Evidences  of  Christianity;  Macknight's  Truth  of  the  Gospel  History; 
Olinthus  Gregory's  Letters  on  the  Evidences  of  the  Christian  Religion ; 
Edwards  on  the  Authority,  Style,  and  Perfection  of  the  Old  and  New 
Testaments ;  the  first  volume  of  the  Rev.  T.  H.  Home's  Introduction 
to  the  Critical  Study  and  Knowledge  of  the  Holy  Scriptures ;  Faber's 
Horae  Mosaicae ;  Bryant  on  the  Divine  Mission  of  Moses ;  Scott's  Essays ; 
Porleus  on  the  Christian  Revelation ;  Townsend  on  the  Character  of 
Moses  as  an  Historian  ;  Watson's  Apology ;  Leslie's  Short  and  Easy 
Method  with  the  Deists,  &c. :  to  which  excellent  works  the  reader  is 
referred  for  a  full  discussion  of  the  various  topics  here  introduced,  and 
in  some  instances,  for  the  proofs  of  several  of  the  statements  and  facts, 
and  also  to  the  succeeding  portion  of  this  work,  containing  a  more  full 
detail  of  the  evidence.  Comprehensive  Bible,  General  Introduction,  pp. 
55-66. 


EVIDENCE 

OF  THE 

PRECEDING  FACTS  AND  REASONINGS 

ON 

THE  GENTHNENESS,  UNCORRUPTED  PRESERVATION, 
AUTHENTICITY,  AND  INSPIRATION 

OF  THE 

SACRED   WRITINGS. 


CHAPTER  I. 

EVIDENCE  OF  THE  GENUINENESS  OF  THE  SCRIPTURES. 

1.  From  their  having  been  always  received  as  genuine; 
evidence  of  which  is  to  be  found  in 

(1.)  The  earlier  books  being  cited  or  alluded  to  by  subsequent 
sacred  writers ;  particularly  the  Pentateuch  by  the  subsequent 
writers  of  the  Old  Testament,  (Jos.  i.  7,  8,  viii.  31  ;  Jud.  xi. 
15-26  ;  1  Sam.  x.  18,  19,  xii.  8,  xv.  2  ;  2  Kings  xvii.  26  ; 
2  Chron.  xvii.  9,  xxxiv.  15,  21  ;  Ezra  vi.  18 ;  Neh.  xiii.  1  ; 
Ps.  xix.  7-11,  xl.  7,  8,  Ixxiv.  13-15,  Ixxvii.  15-20,  Ixxviii. 
1-55,  cv.,  cvi.  1-39,  cxix,  cxxxvi.  10-20  ;  Dan.  ix.  11-13  ; 
Mal.  iv.  4,)  and  the  Old  Testament  by  the  Apostles,  (Mat. 
V.  27,  xi.  13,  xxii.  40 ;  Mark  x.  3,  xii.  26  ;  Luke  x.  25,  xvi. 
16,  XX.  42,  xxiv.  25,  44  ;  John  vii.  19,  viii.  5  ;  Acts  i.  20, 
iii.  22,  vii.  35-37,  xxvi.  22,  xxviii.  23  ;  Rom.  x.  5  ;  1  Cor. 
ix.  9;  2  Cor.  iii.  7-15  ;  2  Ti.  iii.  14-17;  Heb.  vii.  14, 
X.  28.) 

(2.)  Of  the  Old  Testament  by  the  testimony  of  Jewish  Trans- 
lators and  Writers.  Such  as  the  Translators  of  the  Septua- 
\  gint,  Aquila,  Theodotion,  and  Symmachus,  the  authors  of  the 
Syriac  Version  and  the  Targums,  the  Talmud,  Jesus  the  son 


48  EVIDENCE    OF   THE    GENUINENESS 

of  Sirach,  (in  Ecclesiasticus,)  Philo,  (Vit.  Mos.  1.  ii.,)  and 
Josephus,  (Cent.  Apion.  1.  i.  §.  8,)  &c. ;  for  an  account  of 
whom  see  Introduction  to  Comprehensive  Bible,  pp.  72-78. 
To  which  might  be  added,  the  Samaritan  Pentateuch  ;  from 
which,  besides  its  value  in  a  critical  point  of  view,  as  serving 
to  establish  correct  readings,  we  derive  one  of  the  most  ex- 
traordinary and  irrefragable  arguments  in  support  of  the  au- 
thenticity and  integrity  of  the  books  of  Moses  ;  for,  though  an 
irreconcilable  enmity  subsisted  between  the  Jews  and  Samar- 
itans, and  the  latter  were  held  in  such  abhorrence  by  the  form- 
er, that  they  would  have  deemed  it  a  profanation  to  transcribe 
any  thing  from  the  Holy  Volume  which  contained  all  the 
articles  of  the  Samaritan  creed,  yet  the  two  copies  of  the 
Pentateuch,  after  the  lapse  of  so  many  ages,  agree  in  every 
thing  essential. 

(3.)  Of  the  New  Testament,  hy  quotations  or  allusions  hy  a 
regular  succession  of  Christian  Writers ;  such  as  the  apostolic 
fathers,  Barnabas,  Clement,  Hermas,  Ignatius,  and  Polycarp, 
Papias,  Justin  Martyr,  Tatian,  Melito,  Ireneus,  Athenagoras, 
Theophilus,  Clement  of  Alexandria,  Tertullian,  Origen,  Euse- 
bius,  &c.,  &c. ;  for  an  account  of  whom,  see  Comprehen- 
sive Bible,  pp.  78-82. 

(4.)  From  their  genuineness  never  having  been  impugned  by 
Jewish  or  heathen  adversaries,  or  heretics ;  such  as  Celsus, 
Porphyry,  the  Emperor  Julian,  the  Cerinthians,  Ebionites, 
Novatians,  Donatists,  Manicheans,  Arians,  Marcian,  Noetus, 
Marcellus,  &;c. 

For  a  more  detailed  account  of  the  genuineness  of  each  of 
the  Sacred  Writings,  see  the  Introductions  to  the  several  books 
in  the  Comprehensive  Bible. 

2.  From  the  language  and  style  of  writing  in  the  Old  and 
New  Testaments  ;  as,    • 

(1.)  Their  diversity  of  style  proving  them  to  he  the  work 
of  various  authors ;  which  the  following  evidence  will  amply 
evince  : 

The  style  of  Isaiah  has  been  universally  admired  as  the 
most  perfect  model  of  elegance  and  sublimity  ;  and  as  dis- 
tinguished for  all  the  magnificence,  and  for  all  the  sweetness 
of  the  Hebrew  language.  "  Isaiah,"  says  Bp.  Lowth,  *'  the 
first  of  the  prophets,  both  in  order  and  dignity,  abounds 
in  such  transcendent  excellences,  that  he  may  be  properly 
said  to  afibrd  the  most  perfect  model  of  the  prophetic  poetry. 


OF  THE  SACRED  SCRIPTURES.  49 

He  is  at  once  elegant  and  sublime,  forcible  and  ornamental ; 
he  unites  energy  with  copiousness,  and  dignity  with  variety. 
In  his  sentiments,  there  is  extraordinary  elevation  and  majes- 
ty ;  in  his  imagery,  the  utmost  propriety,  elegance,  dignity, 
and  diversity  ;  in  his  language,  uncommon  beauty  and  energy; 
and,  notwithstanding  the  obscurity  of  his  subjects,  a  surprising 
degree  of  clearness  and  simplicity.  To  these  we  may  add, 
there  is  such  sweetness  in  the  poetical  composition  of  his 
sentences,  whether  it  proceed  from  art  or  genius,  that  if  the 
Hebrew  poetry  at  present  is  possessed  of  any  remains  of  its 
native  grace  and  harmony,  we  shall  chiefly  find  them  in  the 
writings  of  Isaiah  ;  so  that  the  saying  of  Ezekiel  may  justly 
be  applied  to  this  prophet : 

Thou  art  the  confirmed  exemplar  of  measures, 
Full  of  wisdom,  and  perfect  in  beauty. 

EzEK.  xxviii.  12. 

Isaiah  also  greatly  excels  in  all  the  graces  of  method,  order, 
connexion,  and  arrangement ;  though,  in  asserting  this,  we 
must  not  forget  the  nature  of  the  prophetic  impulse,  which 
bears  away  the  mind  with  irresistible  violence,  and  frequently 
in  rapid  transitions  from  near  to  remote  objects,  from  human 
to  divine  :  we  must  likewise  be  careful  in  remarking  the  limits 
of  particular  predictions,  since,  as  they  are  now  extant,  they 
are  often  improperly  connected,  without  any  marks  of  discrim- 
ination, which  injudicious  arrangement,  on  some  occasions, 
creates  almost  insuperable  difficulties.  But,  though  the  va- 
riety of  his  images,  and  the  warmth  of  his  expressions,  char- 
acterize him  as  unequalled  in  eloquence ;  and  though  tho 
marks  of  a  cultivated  mind  are  stamped  in  every  page  of  his 
book,  yet  these  are  almost  eclipsed  by  the  splendor  of  his  in- 
spired knowledge.  In  the  delivery  of  his  prophecies  and  in- 
structions, he  utters  his  enraptured  strains  with  an  elevation 
and  majesty  that  unhallowed  lips  could  never  attain  ,  and, 
from  the  grand  exordium  in  the  first  chapter  to  the  concluding 
description  of  the  Gospel,  to  "  be  brought  forth"  in  wonders, 
and  to  terminate  in  the  dispensation  of  eternity,  there  is  one 
continued  display  of  inspired  wisdom,  revealing  its  oracles 
and  precepts  for  the  instruction  and  salvation  of  man. 

The  character  of  Jeremiah,  as  a  writer,  is  thus  ably  drawn 
by  Bishop  Lowth  :  "  Jeremiah  is  by  no  means  wanting  either 
in  elegance  or  sublimity,  although,  generally  speaking,  infe- 
rior to  Isaiah  in  both.  St.  Jerome  has  objected  to  liim  a  cer- 
tain rusticity  in  his  diction  ;   of  which,  I  must  confess,  I    do 

5 


50  EVIDENCE  OF  THE  GENUINENESS 

not  discover  the  smallest  trace.  His  thoughts,  indeed,  are 
somewhat  less  elevated,  and  he  is  commonly  more  copious 
and  diffuse  in  his  sentences  :  but  the  reason  of  this  may  be, 
that  he  is  mostly  taken  up  with  the  gentler  passions  of  grief 
and  pity,  for  the  expressing  of  which  he  has  a  peculiar  talent. 
This  is  most  evident  in  the  Lamentations,  where  those  pas- 
sions altogether  predominate  ;  but  it  is  often  Adsible  also  in 
his  Prophecies  ;  in  the  former  part  of  the  book  more  espe- 
cially, which  is  principally  poetical.  The  middle  parts  are, 
for  the  most  part,  historical :  but  the  last  part,  consisting  of 
six  chapters,  is  ewiueiVy  poetical ;  and  contains  several  oracles 
distinctly  marked,  in  which  this  prophet  falls  very  little  short 
of  the  loftiest  style  of  Isaiah."  His  images  are,  in  general, 
perhaps  less  lofty,  and  his  expressions  less  dignified,  than 
those  of  some  others  of  the  sacred  writers ;  but  the  character 
of  his  work,  which  breathes  a  tenderness  of  sorrow  calculated 
to  awaken  and  interest  the  milder  affections,  led  him  to  reject 
the  majestic  and  declamatory  tone  in  which  the  prophetic 
censures  and  denunciations  were  sometimes  conveyed.  The 
holy  zeal  of  the  prophet  is,  however,  often  excited  to  a  very 
vigorous  and  overwhelming  eloquence,  in  inveighing  against 
the  audacity  with  which  the  Jews  gloried  in  their  abomina- 
tions ;  and  his  descriptions,  especially  the  last  six  chapters, 
have  all  the  vivid  coloring  that  might  be  expected  from  a 
painter  of  contemporary  scenes.  The  historical  part,  which 
chiefly  relates  to  his  own  conduct,  and  the  completion  of  those 
predictions  which  he  had  delivered,  is  characterized  by  much 
simplicity  of  style  ;  and  possesses  some  marks  of  antiquity 
that  ascertain  the  date  of  its  composition.  Thus  the  months 
are  reckoned  by  numbers  ;  a  mode  which  did  not  obtain  after 
the  captivity,  when  they  were  distinguished  by  Chaldaic 
names. 

The  character  of  Ezekiel,  as  a  writer  and  a  poet,  is  thus 
portrayed  by  Bishop  Lowth  :  "  Ezekiel  is  much  inferior  to 
Jeremiah  in  elegance  ;  in  sublimity,  he  is  not  even  excelled 
by  Isaiah  ;  but  his  sublimity  is  of  a  totally  different  kind.  He 
is  deep,  vehement,  tragical  ;  the  only  sensation  he  affects  to 
excite  is  the  terrible  ;  his  sentiments  are  elevated,  animated, 
full  of  fire  and  indignation  ;  his  imagery  is  crowded,  magnifi- 
cent, terrific,  and  sometimes  bordering  on  indelicacy  ;  his 
language  is  grand,  solemn,  austere,  rough,  and  at  limes  un- 
polished :  he  abounds  in  repetitions,  not  for  the  sake  of  grace 
or  elegance,  but  [vo\\\  vehemence  and  indignation.    Whatever 


OF  THE  SACRED  SCRIPTURES.  51 

subject  he  treats  of,  that  he  sedulously  pursues  ;  from  that  he 
rarely  departs,  but  cleaves,  as  it  were,  to  it ;  whence  the  con- 
nexion is  in  general  evident  and  well  preserved.  In  other 
respects,  he  may  perhaps  be  exceeded  by  the  other  prophets  ; 
but  for  that  species  of  composition  to  which  he  seems  adapt- 
ed by  nature,  the  forcible,  impetuous,  grave,  and  grand,  not 
one  of  the  sacred  writers  is  superior  to  him.  His  diction  is 
sufficiently  perspicuous ;  all  his  obscurity  arises  from  the 
nature  of  his  subjects.  Visions  (as  for  instance,  among  others, 
those  of  Hosea,  Amos,  and  Zechariah)  are  necessarily  dark 
and  confused.  The  greater  part  of  Ezekiel,  particularly  to- 
wards the  middle  of  the  book,  is  poetical,  whether  we  regard 
the  matter  or  the  language.  But  some  passages  are  so  rude 
and  unpolished,  that  we  are  frequently  at  a  loss  to  what  spe- 
cies of  writing  we  ought  to  refer  them."  Michaelis,  however, 
so  far  from  esteeming  him  as  equal  to  Isaiah  in  sublimity,  is 
inclined  to  think  that  he  displays  more  art  and  luxuriance  in 
amplifying  and  decorating  his  subject  than  is  consistent  with 
the  poetical  fervor,  or  indeed  with  true  sublimity  ;  and  pro- 
nounces him  to  be  in  general  an  imitator,  who  has  the  art  of 
giving  an  air  of  novelty  and  ingenuity,  but  not  of  grandeur  and 
sublimity,  to  all  his  compositions  ;  and  that,  as  he  lived  at  a 
period  when  the  Hebrew  language  was  visibly  on  the  decline, 
so  if  we  compare  him  with  the  Latin  poets  who  succeeded 
the  Augustan  age,  we  may  find  some  resemblance  in  the  style, 
something  that  indicates  the  old  age  of  poetry.  But,  as  Abp. 
Newcome  judiciously  observes,  the  prophet  is  not  to  be  con- 
sidered merely  as  a  poet,  or  as  a  framer  of  those  august  and 
astonishing  visions,  and  of  those  admirable  poetical  representa- 
tions, which  he  committed  to  writing  ;  but  as  an  instrument  in 
the  hands  of  God,  who  vouchsafed  to  reveal  himself,  through 
a  long  succession  of  ages,  not  only  in  divers  parts  constituting 
a  magnificent  and  uniform  whole,  but  also  in  different  man- 
ners, as  by  voice,  by  dreams,  by  inspiration,  and  by  plain  or 
enigmatical  vision.  "  Ezekiel  is  a  great  poet,  full  of  origin- 
ality ;  and,  in  my  opinion,  whoever  censures  him  as  if  he 
were  only  an  imitator  of  the  old  prophets,  can  never  have  felt 
his  power.  He  must  not,  in  general,  be  compared  with  Isaiah 
and  the  rest  of  the  old  prophets.  Those  are  great,  Ezekiel 
is  also  great ;  those  in  their  manner  of  poetry,  Ezekiel  in  his  ; 
which  he  had  invented  for  himself,  if  we  may  form  our  judg- 
ment from  the  Hebrew  monuments  still  extant."  To  justify 
this  character,  the  learned  prelate  descends  to  particulars, 


92  EVIDENCE  OF  THE  GENUINENESS 

and  gives  apposite  examples,  not  only  of  the  clear,  flowing 
and  nervous,  but  also  of  the  sublime  ;  and  concludes  his  ob 
servations  on  his  style,  by  stating  it  to  be  his  deliberate  opin- 
ion, that  if  his  "  style  is  the  old  age  of  the  Hebrew  language 
and  composition,  it  is  a  firm  and  vigorous  one,  and  should  in- 
duce us  to  trace  its  youth  and  manhood  with  tj^e  most  assidu- 
ous attention.  As  a  prophet,  Ezekiel  must  ever  be  allowed  to 
occupy  a  very  high  rank  ;  and  few  of  the  prophets  have  left  a 
more  valuable  treasure  to  the  church  of  God  than  he  has.  It 
is  true,  he  is  in  several  places  obscure  ;  but  this  resulted 
either  from  the  nature  of  his  subjects,  or  the  events  predicted 
being  still  unfulfilled  ;  and,  when  time  has  rolled  away  the 
mist  of  futurity,  successive  generations  will  then  perceive 
with  what  heavenly  wisdom  this  much  neglected  prophet  has 
spoken.  There  is,  however,  a  great  proportion  of  his  work 
virhich  is  free  from  obscurity,  and  highly  edifying.  He  has  so 
accurately  and  minutely  foretold  the  fate  and  condition  of  va- 
rious nations  and  cities,  that  nothing  can  be  more  interesting 
than  to  trace  the  exact  accomplishment  of  these  prophecies 
in  the  accounts  furnished  by  historians  and  travellers  ;  while, 
under  the  elegant  type  of  a  new  temple  to  be  erected,  a  new 
worship  to  be  introduced,  and  a  new  Jerusalem  to  be  built, 
with  new  land  to  be  allotted  to  the  twelve  tribes,  may  be  dis- 
covered the  vast  extent  and  glory  of  the  New  Testament 
Church. 

Daniel,  as  a  writer,  is  simple,  yet  pure  and  correct,  whether 
he  write  Hebrew  or  Chaldee  ;  and  is  so  conscientious,  that 
he  relates  the  very  words  of  the  persons  whom  he  introduces 
as  speaking.  Though  his  style  is  not  so  lofty  and  figurative 
as  that  of  the  other  prophets,  it  is  more  suitable  to  his  subject, 
being  clear  and  concise  ;  his  narratives  and  descriptions  are 
simple  and  natural  ;  and,  in  short,  he  writes  more  like  an  his- 
torian than  a  prophet.  His  predictions  are  the  most  extraor- 
dinary and  comprehensive  of  all  that  are  found  in  the  pro- 
phetical writings  ;  for  they  include  the  general  history  of  the 
world,  as  well  as  that  of  the  church  of  God  under  the  Jewish 
and  Christian  dispensations,  from  the  period  in  which  he 
lived  to  the  final  consummation  of  all  things ;  and  he  alone, 
of  all  the  prophets,  foretold  the  exact  time  when  the  Messiah 
should  appear  and  finish  the  great  work  of  human  redemption. 
At  the  same  time  his  prophecies  are  so  minute  and  circum- 
stantial, especially  concerning  the  kingdoms  of  Egypt  and 
Syria,  from  the  death  of  Alexander  to  the  time  of  Antiochus 


OF    THE    SACRED    SCRIPTUHES.  53 

Epiphanes,  that,  as  Bishop  Newton  remarks,  "  there  is  not  so 
complete  and  regular  a  series  of  their  kings,  there  is  not  so 
concise  and  comprehensive  an  account  of  their  affairs,  to  be 
found  in  any  author  of  those  times.  The  prophecy  is  really 
more  perfect  than  any  history.  No  one  historian  hath  re- 
lated so  many  circumstances  and  in  such  exact  order  of  time, 
as  the  prophet  hath  foretold  them  :  so  that  it  was  necessary 
to  have  recourse  to  several  authors,  Greek  and  Roman,  Jewish 
and  Christian,  to  collect  here  something  from  one,  and  to 
collect  there  something  from  another,  for  the  better  explain- 
ing the  great  variety  of  particulars  contained  in  this  prophecy." 
It  was  the  circumstantial  fulfilment  of  these  predictions  which 
induced  Porphyry  to  maintain  that  they  were  written  in  the 
time  of  Antiochus  Epiphanes,  after  the  events  to  which  they 
refer  had  occurred  ;  though  the  book  of  Daniel  had  been 
translated  into  Greek  one  hundred  years  before  Antiochus  ; 
was  particularly  commended  by  Josephus  ;  and  is  frequently 
cited  and  appealed  to  in  the  Targums  and  Talmuds,  and  other 
Jewish  writings. 

The  style  of  Hosea  is  remarkably  concise,  sententious, 
and  unconnected  ;  and  some  parts  are  peculiarly  pathetic, 
animated,  and  sublime.  "  He  delights  in  a  style,"  says  Bishop 
Horsley,  "  which  always  becomes  obscure  when  the  language 
of  the  writer  ceases  to  be  a  living  language.  He  is  commatic, 
to  use  St.  Jerome's  word,  more  than  any  other  of  the  prophets. 
He  writes  in  short,  detached,  disjointed  sentences ;  not 
wrought  up  into  periods,  in  which  the  connexion  of  one 
clause  with  another,  and  the  dialectic  relations,  are  made 
manifest  to  the  reader  by  an  artificial  collocation,  and  by 
those  connective  particles  that  make  one  discourse  of  parts 
which  otherwise  appear  as  a  string  of  independent  proposi- 
tions, which  is  left  to  the  reader's  discernment  to  unite.  His 
transitions  from  reproof  to  persuasion,  from  threatening  to 
promise,  from  terror  to  hope,  and  the  contrary,  are  rapid  and 
unexpected.  His  similes  are  brief,  accumulated,  and  often 
introduced  (as  in  the  best  Greek  and  Roman  writers)  without 
the  particle  of  similitude.  Yet  these  are  not  the  vices,  but 
the  perfections  of  the  holy  prophet's  style  ;  for  to  these  cir- 
cumstances it  owes  that  eagerness  and  fiery  animation,  which 
are  the  characteristic  excellence  of  his  writings,  and  are  so 
peculiarly  suited  to  his  subject."  With  this  description  of 
the  prophet's  style  agrees  that  of  Bishop  Lowth.  "  It  ex- 
hibits," says  he,  "  the  appearance  of  very  remote  antiquity : 
5* 


54  EVIDENCE    OF    THE    GENUINENESS 

it  is  pointed,  energetic,  and  concise.  It  bears  a  distinguished 
mark  of  poetic  composition,  in  that  pristine  brevity  and  con- 
densation which  is  observable  in  the  sentences,  and  which 
later  writers  have  in  some  measure  neglected.  This  peculi- 
arity has  not  escaped  the  observation  of  St.  Jerome.  He  is 
altogether,  says  he,  laconic  and  sententious.  But  this  very 
circumstance,  which  anciently  was  supposed  to  impart  un- 
common force ^and  elegance,  is,  in  the  present  ruinous  state 
of  the  Hebrew  literature,  productive  of  so  much  obscurity 
that,  though  the  general  subject  of  this  writer  be  sufficiently 
obvious,  he  is  the  most  difficult  and  perplexed  of  all  the 
prophets.  There  is,  however,  another  reason  for  the  obscurity 
of  his  style  :  Hosea  prophesied  during  the  reigns  of  the  four 
kings  of  Judah,  Uzziah,  Jotham,  Ahaz,  and  Hezekiah  ;  the 
duration  of  his  ministry,  therefore,  in  whatever  manner  we 
calculate,  must  include  a  very  considerable  space  of  time. 
We  have  only  a  small  volume  of  his  remaining,  which,  it 
seems,  contains  his  principal  prophecies  ;  and  these  are  ex- 
tant in  a  continued  series,  without  any  marks  of  distinction 
as  to  the  times  in  which  they  were  published,  or  the  subjects 
of  which  they  treat.  There  is,  therefore,  no  cause  to  wonder, 
if,  in  perusing  the  prophecies  of  Hosea,  we  sometimes  find 
ourselves  in  a  similar  predicament  with  those  who  consulted 
the  scattered  leaves  of  the  Sybil."  Another  reason  of  this 
obscurity  has  been  assigned  by  some  very  learned  men,  who 
have  used  very  strong  language  upon  the  subject — the  sup- 
posed corrupt  state  of  the  present  text  ;  and  abundant  correc- 
tions have  been  proposed,  some  on  very  slender  authority, 
others  purely  conjectural,  some  when  they  might  seem  to 
render  the  sense  clear,  and  others,  when  they  appear  to  ren- 
der it  more  obscure.  But  this  mode  of  emendation,  if  such  it 
may  be  termed,  is  a  desperate  remedy ;  and  without  absolute 
necessity,  and  good  authority  from  manuscripts  and  versions, 
is  often  dangerous,  and  always  rash  and  futile  ;  and  if  freely 
encouraged,  would  substitute  the  conjectures  of  men,  instead 
of  the  infallible  word  of  God.  In  some  instances,  with  much 
caution  and  sobriety  of  judgment,  on  the  united  authority  of 
manuscripts  and  versions,  a  slight  alteration  may  be  admissi- 
ble ;  but,  in  general,  it  is  probable  that  industry,  accompanied 
with  fervent  piety,  in  endeavoring  to  understand  the  sacred 
oracles,  would  do  more  to  render  them  intelligible,  explicit, 
and  impressive,  than  all  the  labor  which  is  taken  to  correct 
and  improve  the  text. 


OF    THE    SACRED    SCRIPTURES.  55 

The  style  of  Joel  is  allowed  by  the  most  competent  judges 
to  be  inimitably  beautiful ;  containing  such  an  assemblage  of 
elegance,  pathos,  and  sublimity,  as  can  be  found  in  few  re- 
mains of  ancient  poetry.  "  The  style  of  Joel,"  says  Bishop 
Lowth,  "  differs  much  from  that  of  Hosea  ;  but,  though  of  a 
different  kind,  is  equally  poetical.  It  is  elegant,  perspicuous, 
clear,  dilTusive,  and  flowing  ;  and,  at  the  same  time,  very 
sublime,  nervous,  and  animated.  He  displays  the  whole 
power  of  poetic  description  in  the  first  and  second  chapters  ; 
and  at  the  same  time  his  fondness  for  metaphors,  comparisons, 
and  allegories  ;  nor  is  the  connexion  of  his  subjects  less  re- 
markable than  the  graces  of  his  diction.  It  is  not  to  be  denied 
that  in  some  places  he  is  very  obscure  ;  which  every  attentive 
reader  will  perceive,  especially  in  the  end  of  his  prophecy." 
This  obscurity,  however,  does  not  proceed  from  the  language, 
which  is  uncommonly  perspicuous,  but  wholly  from  the  nature 
of  the  subjects  :  the  beauties  of  his  expression  being  some- 
what shaded  by  allusions  to  circumstances  yet  unfulfilled. 
His  descriptions  are  highly  animated  ;  and  his  language  in 
force,  and  often  in  sound,  well  adapted  to  his  subject.  The 
contexture  of  the  prophecy  in  the  first  and  second  chapters  is 
extremely  curious,  and  wrought  up  with  admirable  force  and 
beauty  ;  in  v/hich  by  an  animated  representation  he  antici- 
pates the  scenes  of  misery  which  lowered  over  Judea.  It  is 
generally  supposed,  that  the  prophet  blends  two  subjects  of 
affliction  in  one  general  consideration,  or  beautiful  allegory ; 
and  that,  under  the  devastation  to  be  produced  by  locusts  in 
the  vegetable  world,  he  portrays  the  more  distant  calamities 
to  be  inflicted  by  the  armies  of  the  Chaldeans  in  their  in- 
vasion of  Juclea.  Hence,  probably,  the  studied  ambiguity  of 
some  of  the  expressions  ;  while  the  double  destruction  to  be 
efliected  by  these  fearful  insects,  and  those  enemies  of  which 
they  were  the  harbingers,  is  painted  with  the  most  expressive 
force,  in  terms  reciprocally  metaphorical,  and  admirably 
adapted  to  the  twofold  character  of  the  descriptions.  These 
predictions  are  followed  by  a  more  general  denunciation  of 
God's  vengeance,  delivered  with  such  force  and  aggravation 
of  circumstances,  as  to  be  in  some  measure  descriptive  of  that 
final  judgment,  which  some  temporal  dispensations  of  Provi- 
dence may  be  said  to  prefigure.  These  several  declarations 
are  intermingled  with  earnest  exhortations  to  solemn  fasting, 
repentance,  and  prayer,  and  with  promises  of  deliverance  and 
reUirning  prosperity  productive  of  Gospel  blessings  ;  in  treat- 


56  EVIDENCE    OF    THE    GENUINENESS 

ing  of  which,  he  forelels,  in  the  clearest  terms,  the  general 
effusion  of  the  Holy  Spirit,  which  was  to  characterize  the 
Gospel  dispensation,  predicting,  in  the  fullest  and  plainest 
manner,  the  awful  consequences  of  obstinately  rejecting  the 
sacred  influence,  especially  to  the  Jews,  the  event  of  which 
to  this  day,  fully  attests  his  Divine  inspiration.  In  conclusion 
he  foretels  the  righteous  judgments  of  God  in  the  final  ex- 
cision of  his  enemies,  and  the  glorious  state  of  prosperity  to 
be  yet  enjoyed  by  the  church  ;  representing  its  perfections 
and  blessings  under  the  poetic  emblems  of  a  golden  age. 

Amos  was  by  profession  a  herdman  and  a  dresser  of  syca- 
more fruit ;  and  hence,  as  Archbishop  Newcome  observes,  he 
"borrows  many  images  from  the  scenes  in  which  he  was 
engaged  :  but  he  introduces  them  with  skill,  and  gives  them 
tone  and  dignity  by  the  eloquence  and  grandeur  of  his  manner. 
We  shall  find  in  him  many  affecting  and  pathetic,  many  ele- 
gant and  sublime  passages.  No  prophet  has  more  magnifi- 
cently described  the  Deity  ;  or  more  gravely  rebuked  the 
luxurious,  or  reproved  injustice  and  oppression  with  greater 
warmth,  and  a  more  generous  indignation."  St.  Jerome  is  of 
opinion,  that  there  is  nothing  great  or  sublime  in  the  style  of 
Amos  ;  and  calls  him  "rude  in  speech,  but  not  in  knowledge," 
applying  to  him  what  St.  Paul  modestly  professes  of  himself, 
(2  Cor.  xi.  6.)  Calmet  and  many  others  have  followed  the 
authority  of  Jerome,  in  speaking  of  this  prophet,  as  if  he 
were  indeed  quite  rude,  void  of  eloquence,  and  destitute  of 
all  the  embellishments  of  composition.  The  matter,  however, 
as  Bishop  Lowih  has  remarked,  is  quite  otherwise.  "  Let 
any  person,  who  has  candor  and  perspicacity  enough  to  judge, 
not  from  the  man,  but  from  his  writings,  open  the  volume  of 
his  predictions,  and  he  will,  I  think,  agree  that  our  shepherd 
*  is  not  a  whit  behind  the  very  chief  of  the  prophets.'  (2  Cor. 
xi.  5.)  He  will  agree,  that  as  in  sublimity  and  magnificence 
he  is  almost  equal  to  the  greatest,  so  in  splendor  of  diction, 
and  elegance  of  expression,  he  is  scarcely  inferior  to  any. 
The  same  celestial  Spirit,  indeed,  actuated  Tsaiah  and  Daniel 
in  the  court  and  Amos  in  the  sheepfolds  ;  constantly  selecting 
such  interpreters  of  the  Divine  will  as  were  best  adapted  to 
the  occasion,  and  sometimes  '  from  the  mouths  of  babes  and 
sucklings  perfecting  praise,' — constantly  employing  the  natu- 
ral eloquence  of  some,  and  occasionally  making  others  elo- 
quent." It  should,  however,  be  observed,  that  rustic  employ- 
ments were  very  general  and  honorable  among  the  Hebrews; 


OF    THE    SACRED    SCRIPTURES.  57 

and  that  comparisons  drawn  from  rural  scenes,  and  the  pastoral 
life,  are  by  no  means  peculiar  to  Amos  ;  the  principal  images, 
and  those  of  the  greatest  beauty  and  elegance,  both  in  the 
poetical  and  prophetical  parts  of  Scripture,  being  derived 
from  the  same  natural  objects.  *'  We  cannot  reasonably  be 
surprised,"  as  Bishop  Lowth  justly  observes,  "to  find  the 
Hebrew  writers  deducing  most  of  iheir  metaphors  from  those 
arts  particularly,  in  which  they  were  educated  from  their 
earliest  years.  We  are  not  to  wonder  that  those  objects 
which  were  most  familiar  to  their  senses  afforded  the  prin- 
cipal ornaments  of  their  poetry  ;  especially  since  they  fur- 
nished so  various  and  so  elegant  an  assortment  of  materials, 
that  not  only  the  beautiful,  but  the  grand  and  magnificent, 
might  be  collected  from  them.  If  any  person  of  more  nicety 
than  judgment  should  esteem  some  of  these  rustic  images 
grovelling  or  vulgar,  it  may  be  of  some  use  to  him  to  be  in- 
joimed,  that  such  an  eflect  can  only  result  from  the  ignorance 
v)f  the  critic,  who,  through  the  medium  of  his  scanty  informa- 
tion and  peculiar  prejudices,  presumes  to  estimate  matters  of 
the  most  remote  antiquity  ;  it  cannot  reasonably  be  attributed 
as  an  error  of  the  sacred  poets,  who  not  only  give  those  ideas 
all  their  natural  force  and  dignity,  but  frequently,  by  the 
vivacity  and  boldness  of  the  figure,  exhibit  them  with  addi- 
tional vigor,  ornament,  and  beauty.  It  would  be  a  tedious 
task  to  instance  particularly  with  what  embellishments  of 
diction,  derived  from  one  low  and  trivial  object,  as  it  may 
appear  to  some,  the  barn,  or  the  thrashing  floor,  the  sacred 
writers  have  contrived  to  add  lustre  to  the  most  sublime,  and 
a  force  to  the  most  important  subjects.  Thus  Jehovah  thrashes 
out  the  heathen  as  corn,  tramples  them  under  his  feet,  and 
disperses  them.  He  delivers  the  nations  to  Israel  to  be 
beaten  in  pieces  by  an  indented  flail,  (Hab.  iii.  12  ;  Joel  iii. 
14- ;  Jer.  li.  33  ;  Isa.  xxi.  10,)  or  to  be  crushed  by  their  brazen 
hoofs.  He  scatters  his  enemies  like  chaft'  upon  the  moun- 
tains, (Mic.  iv.  13,)  and  disperses  them  with  the  whirlwind 
of  his  indignation,  (Ps.  Ixxxiii.  M,  16  ;  Isa.  xvii.  13.) 

Behold,  I  have  made  thee  a  thrashing  wain ; 

A  new  corn-drag  with  pointed  teeth  : 

Thou  shall  thrash  the  mountains  and  beat  them  small, 

And  reduce  the  hills  to  chafi'. 

Tliou  shall  winnow  them,  and  the  wind  shall  bear  Ihem  away; 

And  the  tempest  sball  scatter  them  abroad. — Isa.  xli.  15,  16. 

*'  Bvit  the  instances  are  innumerable  which  might  be  quoted 


68  EVIDENCE    OF    THE    GENUINENESS 

of  metaphors  taken  from  the  manners  and  customs  of  the 
Hebrews.  One  general  remark,  however,  may  be  made  upon 
this  subject,  namely,  that  from  one  simple,  regular,  and  natural 
mode  of  life  having  prevailed  among  the  Hebrews,  it  has 
arisen,  that  in  their  poetry  these  metaphors  have  less  of 
obscurity,  of  meanness,  or  depression  than  could  be  expected, 
when  we  consider  the  antiquity  of  their  writings,  the  distance 
of  the  scene,  and  the  uncommon  boldness  and  vivacity  of  their 
rhetoric.  Indeed,  to  have  made  use  of  the  boldest  imagery 
with  the  most  perfect  perspicuity,  and  the  most  common  and 
familiar  with  the  greatest  dignity,  is  a  recommendation 
almost  peculiar  to  the  sacred  poets.  We  shall  not  hesitate  to 
produce  an  example  of  this  kind,  in  which  the  meanness  of 
the  image  is  fully  equalled  by  the  plainness  and  inelegance 
of  the  expression  ;  and  yet,  such  is  its  consistency,  such  the 
propriety  of  its  application,  that  we  do  not  scruple  to  pro- 
nounce it  sublime.  The  Almighty  threatens  the  ultimate 
destruction  of  Jerusalem  in  these  terms  : 

And  I  will  wipe  Jerusalem, 

As  a  man  wipeth  a  dish  : 

He  wipeth  it,  and  turneth  it  upside  down. — 2  Kings  xxi.  13. 

"  But  many  of  these  images  must  falsely  appear  mean  and 
obscure  to  us,  who  differ  so  materially  from  the  Hebrews  in 
our  manners  and  customs  :  but  in  such  cases  it  is  our  duty 
neither  too  rashly  to  blame,  nor  too  suddenly  to  despair. 
The  mind  should  rather  exert  itself  to  discover,  if  possible, 
the  connexion  between  the  literal  and  figurative  meanings, 
which,  in  abstruse  subjects,  frequently  depending  upon  some 
delicate  and  nice  relation,  eludes  our  penetration.  An  obsolete 
custom,  for  instance,  or  some  forgotten  circumstance,  oppor- 
tunely adverted  to,  will  sometimes  restore  its  true  perspicuity 
and  credit  to  a  very  intricate  passage." 

The  style  of  Jonah  is  narrative  and  simple  ;  and  the 
beautiful  prayer  in  the  second  chapter  has  justly  been  ad- 
mired. We  are  here  presented  with  a  fine  description  of  the 
power  and  tender  mercies  of  God  ;  and  the  impartiality  of 
the  prophet  in  detailing  his  own  weakness  and  folly,  (a  con- 
duct almost  wholly  restricted  to  the  sacred  writers,)  is  worthy 
of  particular  notice. 

The  beauty  and  elegance  of  Micah's  style  have  been  much 
admired.  Bishop  Lowth  characterizes  it  as  compressed, 
short,   nervous,  and   sharp.      It   is   often   elevated,  animated. 


OF    THE    SACRED    SCRIPTURES.  59 

and  sublime,  and  generally  truly  poetical,  though  occasionally 
obscure,  on  account  of  his  sudden  transitions  from  one  subject 
to  another.  There  are,  indeed,  few  beauties  or  elegances  of 
composition  of  which  examples  may  not  be  found  in  this 
prophet ;  and  for  strength  of  expression,  and  sublime  and  im- 
pressive diction,  in  several  places,  he  is  unrivalled.  Parono- 
masias, which  were  reputed  ornaments  by  all  the  prophets, 
are  frequently  employed  by  Micah,  of  which  the  following 
are  instances  : 

Declare  ye  (TT^^D  tageeddoo)  it  nol  at  Gath,  (ri^)  weep  ye  not  at  all. 
In  the  house  of  Aphrah  ("""iSy)  roll  thyself  in  the  dnst,  ("■.&y,  nphar). 
The  inhabitant  of  Zaanan  C^]i<;^)  came  not  forth  ("J^IS"',  yntzea)  in  the 

mourning  of  Beth-ezel. 
0  thou  inhabitant  of  Lachish  ("iL"''^^),  bind  tho  chariot  to  the  swift  beast 

(-1^1,  rechesh). 
The  houses  of  Achzib  (ni'^T-i^)  shall  be  a  lie  (-THi*,  achzab)  to  the  kings 

of  Israel. 
Yet  wiu.  I  bring  an  heir  (".L'*'"!!,  hyyoresh)  to  thee,  0   inhabitant  of 

Mareshah  (n'::^?2). 

ch.  i.  10,  11,  13,  15. 

The  prophecy  of  Nahum  forms  a  regular  and  perfect  poem. 
The  exordium  is  grand  and  truly  majestic  ;  the  preparations 
for  the  destruction  of  Nineveh,  and  the  description  of  its 
dowr^fall,  are  painted  in  the  most  vivid  colors,  and  are  ad- 
mirably clear.  The  threatenings  against  which  city,  says 
Dr.  Adam  Clarke,  are  continued  (in  ch.  iii.)  in  a  strain  of 
invective,  astonishing  for  its  richness,  variety,  and  energ}^ 
One  may  hear  and  see  the  whip  crack,  the  horses  prancing, 
the  wheels  rumbling,  the  chariots  bounding  after  the  gallop- 
ing steeds,  the  reflection  from  the  drawn  and  highly  polished 
swords,  and  the  hurled  spears,  like  flashes  of  lightning  dazzling 
the  eyes,  the  slain  lying  in  heaps,  and  horses  and  chariots 
stumbling  over  them  ! 

Habakkuk,  as  a  poet,  holds  a  high  rank  among  the  Hebrew 
prophets.  The  beautiful  connexion  between  the  parts  of  his 
prophecy,  its  diction,  imagery,  spirit,  and  sublimity,  are  parti- 
cularly striking,  and  cannot  be  too  much  admired.  The  prayer 
of  Habakkuk,  in  particular,  is  allowed  by  the  best  judges  to  be 
a  masterpiece  of  its  kind  ;  and  it  is  adduced  by  Bp.  Lowth 
as  one  of  the  most  perfect  specimens  of  the  Hebrew  ode. 
The  prophet  illustrates  the  subject  of  the  deliverance  of 
Israel  from  Egyptian  slavery  throughout  "  with  equal  magni- 
ficence, selecting  from  such  an  assemblage  of  miraculous  in- 


60  EVIDENCE  OF  THE  GENUIxVENESS 

cidents  the  most  noble  and  important,  displaying  them  in  the 
most  splendid  colors,  and  embellishing  them  with  the  sublim- 
est  imagery,  figures,  and  diction  ;  the  dignity  of  which  is  so 
heightened  and  recommended  by  the  superior  elegance  of  the 
conclusion,  that  were  it  not  for  a  few  shades,  which  the  hand 
of  time  has  apparently  cast  over  it  in  two  or  three  passages, 
no  composition  of  the  kind  would,  I  believe,  appear  more  ele- 
gant, or  more  perfect  than  this  poem." 

The  style  of  the  prophet  Haggai  is  represented  by  the 
learned  Bp.  Lowth  as  wholly  prosaic  ;  but  Abp.  Newcome 
has  given  a  translation  of  his  prophecy,  under  an  idea  that  it 
admits  of  a  metrical  division.  But  however  inferior  he  may 
be  in  point  of  style,  and  in  the  splendor  of  poetic  diction,  his 
book  forms  a  most  important  link  in  the  chain  of  prophecy. 
He  clearly  determines  not  only  the  advent  of  Messiah,  but 
the  time  in  which  this  glorious  event  should  take  place — dur- 
ing the  existence  of  the  second  temple. 

The  Book  of  Malachi,  says  Bp.  Lowth,  is  written  in  a 
kind  of  middle  style,  which  seems  to  indicate  that  the  Hebrew 
poetry,  from  the  time  of  the  Babylonish  captivity,  was  in  a 
declining  state,  and  having  passed  its  prime  and  vigor,  was 
then  fast  verging  towards  the  debility  of  age.  The  writings 
of  this  prophet,  however,  are  by  no  means  devoid  of  force  and 
elegance  ;  and  he  reproves  the  wickedness  of  his  countrymen 
with  vehemence,  and  exhorts  them  to  repentance  and  re- 
formation with  the  utmost  earnestness.  It  is  no  mean  recom- 
mendation of  Malachi,  as  well  as  a  sanction  of  his  prophetic 
mission,  that  his  book,  though  short,  is  often  referred  to  in 
the  inspired  writings  of  the  New  Testament  ;  and  that  his 
claim  to  the  character  of  a  prophet  is  recognised  by  the 
Evangelists,  and  is  admitted  by  our  Lord  himself.  (xMat.  xi. 
10,  xvii.  10-12  ;  Mark  i.  2,  ix.  11,  12;  Luke  i.  16,  17,  vii. 
27;  Rom.  ix.  13.)  He  terminated  the  illustrious  succession 
of  the  prophets,  and  sealed  up  the  volume  of  prophecy,  by 
proclaiming  the  sudden  appearance  of  the  Lord,  whom  they 
sought,  in  His  temple,  preceded  by  that  messenger,  who,  like 
a  harbinger,  should  prepare  His  way  before  Him  ;  the  fulfil- 
ment of  which  prediction,  by  the  preaching  of  John  the  Bap- 
tist, and  the  advent  of  Jesus  of  Nazareth,  the  true  Messiah, 
ar:d  the  Lord  of  life  and  glory,  during  the  existence  of  the 
second  temple,  fully  attests  the  divinity  of  his  mission,  and 
the  Divine  inspiration  of  his  prophecy. 

Matthew  being  one  of  the  twelve  apostles,  and  from  the 


OF  THE  SACRED  SCRIPTURES.  61 

time  of  his  call,  a  constant  attendant  on  our  Saviour,  was  per- 
fectly well  qualified  to  write  the  history  of  his  life.  He  re- 
lates what  he  saw  and  heard  with  the  most  natural  and  un- 
affected simplicity,  and  in  a  plain  and  perspicuous  style. 
That  for  which  he  is  eminently  distinguished,  says  Dr.  Camp- 
bell, "  is  the  distinctness  and  particularity  with  which  he  has 
related  many  of  our  Lord's  discourses  and  moral  instruc- 
tions. Of  these,  his  sermon  on  the  mount,  his  charge  to  the 
apostles,  his  illustrations  of  the  nature  of  his  kingdom,  and 
his  prophecy  on  mount  Olivet,  are  examples.  He  has  also 
wonderfully  united  simplicity  and  energy  in  relating  the  re- 
plies of  his  Master  to  the  cavils  of  his  adversaries.  Being 
early  called  to  the  apostleship,  he  was  an  eye  and  ear  wit- 
ness of  most  of  the  things  which  he  relates.  And,  though  I 
do  not  think  it  was  the  scope  of  any  of  these  historians  to 
adjust  their  narratives  by  the  precise  order  of  time  wherein 
the  events  happened,  there  are  some  circumstances  which  in- 
cline me  to  think,  that  Matthew  has  approached  at  least 
as  near  that  order  as  any  of  them."  The  consideration, 
that  the  Gospel  of  St.  Matthew  is  a  history  of  what  he  heard 
and  saw,  merely  allowing  him  to  be  a  man  of  integrity,  would 
of  itself  fully  prove  that  he  would  make  no  mistakes  in  his 
narrative  ;  and  when  we  add  to  this,  the  influence  and  super- 
intendence of  the  Holy  Spirit,  under  which  he  constantly 
acted,  and  which  our  Lord  promised  to  his  disciples,  (John 
xiv.  26,)  it  must  be  allowed  to  possess  the  utmost  degree  of 
credibility  and  authority  with  which  any  writing  could  be  in- 
vested. It  is,  as  Mr.  Wakefield  well  observes,  a  piece  of 
history  which,  it  must  be  acknowledged,  is  "  the  most  singu- 
lar  in  its  composition,  the  most  wonderful  in  its  contents,  and 
the  most  important  in  its  object,  that  was  ever  exhibited  to  the 
notice  of  mankind.  For  simplicity  of  narrative,  and  an  art- 
less relation  of  facts,  without  any  applause  or  censure,  or  di- 
gressive remarks,  on  the  part  of  the  historian,  upon  the  char- 
acters introduced  in  it ;  without  any  intermixture  of  his  own 
opinion,  upon  any  subject  whatsoever ;  and  for  a  multiplicity 
of  internal  marks  of  credibility,  this  Gospel  certainly  has  no 
parallel  among  human  productions.''  "  There  is  not,"  as  Dr. 
A.  Clarke  justly  remarks,  "  one  truth  or  doctrine,  in  the  whole 
oracles  of  God,  which  is  not  taught  in  this  Evangelist.  The 
outlines  of  the  whole  spiritual  system  are  here  correctly  laid 
down  ;  even  Paul  himself  has  added  nothing  ;  he  has  ampli- 
iied  and  'llustrated  the  truths  contained  in  this  Gospel ;  but, 

6 


63  EVIDENCE    OF    THE    GENUINENESS 

even  under  the  inspiration  of  the  Holy  Ghost,  neither  he,  nor 
any  of  the  other  apostles,  have  brought  to  light  one  truth,  the 
prototype  of  which  has  not  been  found  in  the  words  and  acts 
of  our  blessed  Lord  as  related  by  Matthew." 

St.  John  is  generally  considered,  with  respect  to  language, 
as  the  least  correct  writer  in  the  New  Testament.  His  style 
indicates  a  great  want  of  those  advantages  which  result  from  a 
learned  education  ;  but  this  defect  is  amply  compensated  by  the 
unexampled  simplicity  with  which  he  expresses  the  sublimest 
truths.  Though  simplicity  of  manner,  says  Dr.  Campbell,  is 
common  to  all  our  Lord's  historians,  there  are  evidently  dif- 
ferences in  the  simplicity  of  one  compared  with  that  of  an- 
other. One  thing  very  remarkable  in  John's  style,  is  an 
attempt  to  impress  important  truths  more  strongly  on  the 
minds  of  his  readers,  by  employing  in  the  expression  of  them, 
l>oth  an  afHrinative  proposition  and  a  negative.  It  is  mani- 
I'osily  not  without  design  that  he  commonly  passes  over  those 
passages  of  our  Lord's  history  and  teaching,  which  had  been 
treated  at  large  by  the  other  Evangelists,  or,  if  he  touches 
them  ill  all,  he  touches  them  but  slightly,  whilst  he  records 
many  miracles  which  had  been  overlooked  by  the  rest,  and 
expatiates  on  the  sublime  doctrines  of  the  pre-existence,  the 
divinity,  and  the  incarnation  of  the  Word,  the  great  ends  of 
his  mission,  and  the  blessings  of  his  purchase. 

St.  Paul,  as  Dr.  Taylor  justly  observes,  "  was  a  great 
genius  and  a  fine  writer  ;  and  he  seems  to  have  exercised  all 
his  talents,  as  well  as  the  most  perfect  Christian  temper,  in 
drawing  up  this  epistle,  (to  the  Romans.)  The  plan  of  it  is 
very  extensive  ;  and  it  is  surprising  to  see  what  a  spacious 
field  of  knowledge  he  has  comprised  ;  and  how  many  various 
designs,  arguments,  explications,  instructions,  and  exhorta- 
tions, he  has  executed  in  so  small  a  compass."  In  pursuance 
of  this  grand  object,  "  it  is  remarkable,"  says  Dr.  Doddridge, 
"  with  how  much  address  he  improves  all  the  influence,  which 
his  zeal  and  fidelity  in  their  service  must  naturally  give  him, 
to  inculcate  upon  them  the  precepts  of  the  gospel,  and  per- 
suade them  to  act  agreeably  to  their  sacred  character.  This 
was  the  grand  point  he  always  kept  in  view,  and  to  which 
every  thing  else  was  made  subservient.  Nothing  appears,  in 
any  part  of  his  writings,  like  a  design  to  establish  his  own 
reputation,  or  to  make  use  of  his  ascendency  over  his  Chris- 
tian friends  to  answer  any  secular  purposes  of  his  own.  On  the 
contrary,  in  this  and  in  his  other  epistles,  he  discovers  a  most 


OF    THE    SACRED    SCRIPTURES.  63 

generous,  disinterested  regard  for  their  welfare,  expressly 
disclaiming  any  authority  over  their  consciences,  and  appeal- 
ing to  them,  that  he  had  chosen  to  maintain  himself  by  the 
labor  of  his  own  hands,  rather  than  prove  burdensome  to  the 
churches,  or  to  give  the  least  color  or  suspicion,  that,  under 
zeal  for  the  gospel,  and  concern  for  their  improvement,  he 
was  carrying  on  any  private  sinister  view.  The  discovery 
of  so  excellent  a  temper  must  be  allowed  to  carry  with  it 
a  strong  presumptive  argument  in  favor  of  the  doctrines  he 
taught.  .  .  .  And,  indeed,  whoever  reads  St.  Paul's  epistles 
with  attention,  and  enters  into  the  spirit  with  which  they  were 
written,  will  discern  such  intrinsic  characters  of  their  genuine- 
ness, and  the  divine  authority  of  the  doctrines  they  contain, 
as  will,  perhaps,  produce  in  him  a  stronger  conviction,  than 
all  the  external  evidence  with  which  they  are  attended." 

"  St.  Peter's  style,"  as  Dr.  Blackwall  justly  observes, 
*'  expresses  the  noble  vehemence  and  fervor  of  his  spirit,  the 
full  knowledge  he  had  of  Christianity,  and  the  strong  assur- 
ance he  had  of  the  truth  and  certainty  of  his  doctrine  ;  and 
he  writes  with  the  authority  of  the  first  man  in  the  college 
of  the  apostles.  He  writes  with  that  quickness  and  rapidity 
of  style,  with  that  noble  neglect  of  some  of  the  formal  conse- 
quences and  niceties  of  grammar,  still  preserving  its  true  rea- 
son, and  natural  analogy,  (which  are  always  marks  of  a 
sublime  genius,)  that  you  can  scarcely  perceive  the  pauses 
of  his  discourse,  and  distinction  of  his  periods.  The  great 
Joseph  Scaliger  calls  St.  Peter's  first  Epistle  majestic  ;  and  I 
hope  he  was  more  judicious  than  to  exclude  the  second, 
though  he  did  not  name  it.  A  noble  majesty  and  becoming 
freedom  is  what  distinguishes  St.  Peter  ;  a  devout  and  judi- 
cious person  cannot  read  him  without  solemn  attention  and 
awful  concern.  The  conflagration  of  this  world,  and  future 
judgment  of  angels  and  men,  in  the  third  chapter  of  the  second 
Epistle,  is  described  in  such  strong  and  terrible  terms,  such 
awful  circumstances,  that  in  the  description  we  see  the 
planetary  heavens  and  this  our  earth  wrapped  up  with  devour- 
ing flames  ;  hear  the  groans  of  an  expiring  world,  and  the 
crashes  of  nature  tumbling  into  universal  ruin.  And  what  a 
solemn  and  moving  epiphonema,  or  practical  inference,  is 
that!  "Since  therefore  all  these  things  must  be  dissolved, 
what  manner  of  persons  ought  ye  to  be  in  holy  conversation 
and  godliness," — in  all  parts  of  holy  and  Christian  life, — in 
all  instances  of  justice  and  charity  ?      "  The  meanest   soul, 


€4  EVIDENCE    OF    THE    GENUINENESS 

and  lowest  imagination,'  says  an  ingenious  man,  *  cannot 
think  of  that  time,  and  the  awful  descripiions  we  meet  with 
of  it  in  this  place,  and  several  others  of  Holy  Writ,  without 
the  greatest  emotion  and  deepest  impressions.' " 

(2.)  Bi/  the  vse  of  certain  expressions  and  foreign  words  in 
the  Old  Testament.  Thus  not  only  the  great  simplicity  of 
the  style  of  the  Pentateuch,  but  the  use  of  antiquated  ex- 
pressions, prove  its  high  antiquity ;  while  the  occurrence  of 
pure  Egyptian  words,  such  as  in&t,  achoo,  a  bulrush,  reed, 
rendered  Ax£«  by  the  LXX.  Gen.  xli.  2,  in  Coptic,  with  the 
a-rticle,  piachi,  (see  Woidii  Lex.  Copt.  p.  10,  53,)  and  ']'n:iK, 
avrech,  Gen.  xli.  43,  rendered  "  Bow  the  knee,"  from  the 
Coptic,  ape,  the  head,  and  rek,  to  bow,  (see  Ign,  Rossii,  Etym. 
iEgypt.  Rom.  1808,)  proves  that  it  was  written  by  a  man 
who,  like  Moses,  was  born  and  educated  in  Egypt ;  while 
the  occurrence  of  Chaldee  and  Persian  words  (to  say  nothing 
of  the  proper  names)  in  the  books  of  Ezra,  Nehemiah,  and 
Esther,  clearly  fixes  them  to  the  epoch  subsequent  to  the 
Babylonish  captivity. 

(3.)  By  the  mixture  of  Hebrew,  Chaldee,  Syriac,  and  Latin 
words  and  idioms  with  the  Greek  of  the  New  Testament.    Such  as 

Ma/i/zcova,-,  mammon  in  Chaldee  "^l^^i,  and  in  Syriac  JJoLoLiD, 

which  denotes  money,  riches,  or  wealth  ;  and  is  beautifully 
personified  Matt.  vi.  24. 

Zi^u«/(rt,  rendered  tares  in  Syriac  jjj^],  zizono,  Arabic,  ^j'jV 

zuwan,  and  Spanish,  zizanion,  which  doubtless  denotes  darnel, 
the  lolium  temulentum  of  naturalists,  a  noxious  weed,  which 
bears  a  strong  resemblance  to  wheat.  "  It  is  well  known," 
says  Mr.  Forskal,  "  to  the  people  of  Aleppo.  It  grows  among 
corn.  If  the  seeds  remain  mixed  with  the  meal,  they  occasion 
dizziness  in  those  who  eat  of  the  bread.  The  reapers  do  not 
separate  the  plant ;  but,  after  the  thrashing,  they  reject  the 
seeds  by  means  of  a  van  or  siev£."  Other  travellers  say,  that, 
in  some  parts  of  Syria,  it  is  drawn  up  by  the  hand  in  harvest. 

A  legion^  Xcysi^v,  from  the  Latin  legio,  from  lego,  to  collect,  or 
choose,  was  a  particular  division,  or  battalion,  of  the  Roman 
army,  which  at  diflerent  times  contained  different  numbers. 
In  the  time  of  our  Saviour,  it  probably  consisted  of  6,200  foot, 
and  300  horse  (see  Livy,  1.  xxix.  c.  24.  Veget.  1.  ii.  c.  2)  ; 
twelve  of  which  would  amount  to  78,000  men. 

LrrcKovXii-'-^)/},  rendered    executioner,  in    Latin   speculator,  from 


OF  THE  SACRED  SCRIPTURES.  65 

speculor,  to  look  about,  spy,  properly  denotes  a  sentinel ;  and 
as  these  sentinels  kept  guard  at  the  palaces  of  kings,  and  the 
residences  of  Roman  governors,  so  they  were  employed  in 
other  offices  besides  guarding,  and  usually  performed  that  of 
executioners.  (See  Josephus,  Ant.  1.  xvii.  c.  7.  Bel.  1.  i.  c. 
33,  §  7.) 

iipaiTwpiovi  in  Latin  prtctorium,  which  was  properly  the  tent 
or  house  of  the  prcetor,  a  military,  and  sometimes  a  civil  offi- 
cer. This  was  a  magnificent  edifice  in  the  upper  part  of  the 
city,  which  had  been  formerly  Herod's  palace,  and  from  which 
there  was  an  approach  to  the  citadel  of  Antonia,  which  ad- 
joined the  temple.     Josephus,  Ant.  1.  xv.  c.  9,  §  3.    Bel.  1.  i. 

c.  21,  M  ;  1-  ^'-  c.  4,  §  3. 

16EIV  Tov  Oavarovy  to  See  death^  which  is  a  Hebraism  for  to  die^ 
exactly  corresponding  to  v:M2  Hfi^^'^,  Ps.  Ixxxix.  49. 

ywi/  ti6ov,  literally,  "  Seeing  I  have  seen  ;"  a  Hebraism  for 
"  I  have  surely  seen." 

AppaPmy  Heb.  y^^^y,  drabon,  from  i^3>,  arar,  to  be  surety,  a 
pledge^  or  earnest,  of  something  promised. 


CHAPTER  n. 

EVIDENCE   OF  THE  ENTIRE  AND    UNCORRITPTED 
PRESERVATION  OF  THE  SCRIPTURES. 

x\oTwiTHSTANDiNG  a  fcw  changes  in  letters,  words,  or  syl- 
lables ;  such  as  when  we  read  in  2  Sam.  xv.  7,  "  And  it  came 
to  pass  after  forty  years  that  Absalom  said  unto  the  king," 
A:c.  Now  as  David  reigned  in  the  whole  only  forty  years, 
ihis  reading  is  evidently  corrupt,  though  supported  by  the 
ommonly  printed  Vulgate,  LXX.  and  Chaldee.  But  the 
Syriac,  Arabic,  Josephus,  Theodoret,  the  Sixtine  edition  of 
t'no  Vulgat-e,  and  several  MSS.  of  the  same  version,  read 
FOUR  YEARS  ;  and  it  is  highly  probable  that  d'^3>nii^,  arbaim, 
FORTY,  is  an  error  for  3>i^5^,  arbd,  four,  though  not  supported 
by  any  Hebrew  MS.  yet  discovered.  Two  of  those  collated  by 
iJf.  Kennicott,  however,  have  t!"Ti,  yom,  "  day,"  instead  of  nSD, 
s/ianah,  "  year,"  i.  e.  forty  days,  instead  o^  forty  years  ;  but 
this  is  not  sufficient  to  outweigh  the  other  authorities. 

Again,  it  is  stated  in  1  Chron.  xix.  18,  that  "  David  slew  of 
the   Svrians  seven  thousand  men  luhich  fought  in  chariots  ;" 

6* 


66  EVIDENCE  OF  THE  ENTIRE   PRESERVATION 

while  it  is  stated  in  the  parallel  passage,  "  the  men  of  seven 
hundred  chariots  ;"  which  difFerence  probably  arose  from 
mistaking  \  noon  final,  which  stands  for  700,  for  t,  zayin,  with 
a  dot  above,  which  denotes  7000,  or  vice  versa  :  the  great 
similarity  of  these  letters  might  easily  cause  the  one  to  be 
mistaken  for  the  other. 

Notwithstanding  these  and  other  instances,  the  uncorrupted 
preservation  of  the  Sacred  Writings  is  proved  by  the  follow- 
ing facts  ; 

1.  Relative  to  the  Old  Testament: — 

By  the  long  preservation  of  the  originals,  the  multiplication 
of  copies,  and  the  extraordinary  care  taken  by  the  Jews. — It 
appears  from  sufficient  evidence,  that  copies  of  the  Sacred 
Scriptures  of  the  Old  Testament  were  multiplied  in  abun- 
dance from  the  time  of  Ezra  to  the  advent  of  our  Saviour. 
When  the  Jewish  church  was  established  after  the  captivity, 
a  rule  was  made  to  erect  a  synagogue  in  every  place  where 
there  were  ten  persons  of  full  age  and  free  condition  to  attend 
its  service  ;  and  when  we  consider  that  the  Jews  were  dis- 
persed in  colonies  at  an  early  period  not  only  in  the  East,  but 
in  Egypt,  and  in  the  numerous  cities  of  Asia  Minor,  in  each 
of  which  they  had  at  least  one  synagogue,  if  not  more,  there 
must  have  been  numberless  Hebrew  copies,  long  before  the 
Greek  version  of  the  Septuagint  was  made.  These  were 
corrected  by  the  standard  copy,  which  was  carefully  kept  at 
Jerusalem,  till  that  city  was  taken  by  Titus  ;  when  it  was 
carried  in  trhimph  to  Rome,  and  laid  up  within  the  purple 
veil  in  the  royal  palace  of  Vespasian.  We  may  judge  how 
generally  the  Sacred  Volume  was  dispersed  throughout  Judea 
from  the  vain  attempt  made  by  Antiochus  Epiphanes  to  de- 
stroy all  the  copies  of  it.  After  the  advent  of  our  Lord,  the 
Christians  as  well  as  the  Jews  had  various  copies  of  the  He- 
brew Scriptures  ;  which,  as  well  as  the  subsequent  universal 
dispersion  of  the  Jews,  became  a  double  security  for  the  un- 
corrupted preservation  of  a  volume  which  they  all  held  equally 
sacred.  Though,  after  the  final  destruction  of  Jerusalem,  there 
was  no  established  standard  of  the  Hebrew  Scriptures,  yet 
the  various  minute  and  apparently  tritling  regulations  made 
for  the  guidance  of  transcribers,  contributed  in  a  great  degree 
to  preserve  their  purity.  For  this  purpose  the  Masorah  n'llC?^, 
that  is,  tradition,  was  also  composed,  which  is  a  collection  of 
criticisms    on  th«    sacred  text  by  a  set  of  men  lieiice  c.ilie'c/ 


OF    THE    SACRED    SCRIPTURES.  67 

Masorites,  whose  profession  it  was  to  write  out  copies  of  the 
Hebrew  Scriptures,  to  criticise  upon  them,  and  to  teach  the 
true  readings  ;  and  who  continued  from  the  time  of  Ezra  and 
the  men  of  the  great  synagogue,  to  that  of  Ben  Asher  and 
Ben  Naphtali.  They  marked  the  number  of  the  greater  and 
smaller  sections,  chapters,  verses,  words,  and  letters,  in  each 
book,  placing  the  amount  at  the  end  of  each  in  numeral  let- 
ters, or  some  symbolical  word  which  comprised  them  ;  noted 
the  verses  in  which  something  appeared  to  be  omitted,  the 
words  which  they  believed  to  be  changed,  the  superfluous 
letters,  the  repetitions  of  the  same  verses,  the  different  read- 
ings of  the  redundant  or  defective  words,  the  number  of  times 
the  same  word  is  found  at  the  beginning,  middle,  and  end  of 
a  verse,  the  different  significations  of  the  same  word,  the 
agreement  or  conjunction  of  one  word  with  another,  and  what 
letters  are  pronounced,  inverted,  and  hung  perpendicularly, 
with  the  number  of  each  ;  and  also  reckoned  which  is  the 
middle  letter  of  the  Pentateuch,  the  middle  verse  of  each 
book,  and  how  many  times  each  letter  of  the  alphabet  occur- 
red in  the  whole  Hebrew  Scriptures.  To  some  this  has  ap- 
peared trifling  and  superstitious,  while  others  have  seen  it  in 
a  different  point  of  view ;  and  applauded  that  pious  zeal  and 
industry  which  they  exerted  in  so  many  tedious  and  vexatious 
researches,  in  order  to  preserve  the  integrity  and  honor  of  the 
word  of  God,  by  putting  a  stop  to  the  licentiousness,  rashness, 
or  carelessness  of  transcribers  and  critics. 

From  the  suhstantiat  agreement  of  all  the  versions  and  MSS. 
— Notwithstanding  all  the  care  which  the  ancient  copyists 
could  bestow,  it  might  rationally  be  expected,  that,  without 
the,  intervention  of  a  continual  miracle,  various  errors  must 
!,:ive  crept  into  some  of  the  numerous  transcripts  of  the  Sacred 
Scriptures.  But  the  Rabbins  asserted,  and  it  was  implicitly 
h<  lieved,  that  the  copies  of  the  Hebrew  text  were  perfectly 
uniform  and  immaculate,  and  that  in  all  the  manuscripts  of 
tlie  Old  Testament,  not  a  single  various  reading  of  any  im- 
portance could  be  produced.  At  length,  the  learned  Morinus 
Capellus  ventured  to  call  in  question  this  notion,  from  the 
various  discrepances  observed  between  the  Samaritan  Penta- 
teuch, the  Septuagint  version,  and  the  Hebrew  text.  The  re- 
sult of  this  was,  after  an  interval  of  many  years,  a  careful 
exa\nination  of  different  manuscripts,  and  the  discovery  of 
some  thousand  various  readings.  The  learned  and  laborious 
Dr.  Kenriicott,  vvith  the  assistance   of  Mr.  Bruns,  and   other 


68  EVIDENCE  OF    THE    ENTIRE  PRESER VATIOH 

learned  men,  collated  about  630  manuscripts  ;  and  since  the 
publication  of  Dr.  Kennicott's  work,  M.  De  Rossi  of  Parma 
has  published  four  volumes  quarto,  to  which  a  supplementary- 
volume  has  since  been  added,  of  various  readings  collected 
from  479  manuscripts,  besides  288  printed  editions.  "  The 
major  part  of  this  immense  collection,"  says  Professor  Marsh, 
''  consists  in  mere  variations  of  orthography,  in  the  fulness  or 
defectiveness  of  certain  words,  in  the  addition  or  subtraction 
of  a  mater  lectionis — of  a  vau  or  a  yod.  And  if  we  further  deduct 
the  readings  which  are  either  manifest  errata,  or  in  other  re- 
spects are  of  no  value,  the  important  deviations  will  be  con- 
fined within  a  very  narrow  compass. 

2.  With  regard  to  the  New  Testament,  from  the  agreement  of 
all  the  manuscripts  examined. 

There  are  some  hundred  ancient  manuscripts  of  the  Greek 
New  Testament  which  are  still  extant,  many  of  which  have 
been  examined  and  diligently  collated  by  learned  and  labori- 
ous men.  They  are  written  either  on  vellum  or  paper,  of 
various  descriptions  ;  and  either  in  uncial  or  capital  letters,  or 
in  cursive  or  small  characters.  They  are  of  course  of  various 
ages,  and  of  different  authority.  Some  are  mutilated  and 
very  imperfect ;  some  have  been  interpolated  and  corrupted  ; 
others  consist  of  only  particular  books  :  and  many  contain 
only  select  parts,  under  the  denomination  of  Lectionaries  and 
Evangelistaries. 

The  total  number  of  manuscripts  of  the  New  Testament 
which  are  known  to  have  been  wholly  or  partially  collated 
amounts   nearly  to   five  hundred,  w^hich  forms  only  a  small 
part  of  the  manuscripts  found  in  public  and  private  libraries 
The  result  of  these  collations  has  shown,  that  certain  manu 
scripts  have  an  affinity  with  each  other,  which  has  been  de 
nominated  familia,  or  family,  by  Bengel,  recensio,  or  edition 
by  Griesbach,  and  edition  by  Michaelis.     Four  different  sys 
terns  have  respectively  been  proposed  by  Griesbach  and  Mi 
chaelis,   by   Scholz,   by    Matthaei,  and  by  Mr.  Nolan  ;    into 
which  we  cannot  here  enter,  nor  is  it  necessary  we  should 
and  would  merely  observe,  that  the  system  of  Mr.  Nolan  has 
our  decided  preference- 

The  various  collations  of  manuscripts,  versions,  and  fathers, 
which  have  been  instituted,  prove  the  inviolability  of  the 
Christian  Scriptures.  They  all  coincide  in  exhibiting  the 
same  Gospels,  Acts,  and  Epistles  ;  and  they  all  contain  the 


OF  THE  SACRED  SCRIPTURES.  69 

same    doctrines   and   precepts.      All   the   omissions  of  the 

ancient  manuscripts  put  together,  would  not  countenance  the 

omission  of  one  essential  doctrine  of  the  Gospel  relative  to 

faith  or  morals  ;   and  all  the  additions   countenanced  by  the 

whole  mass  of  manuscripts  already  collated,  do  not  introduce 

a  single  essential  point  beyond  what  may  be  found  in  the 

most  imperfect  editions.     "  Not  frighted,"  says  Dr.  Bentley, 

"  with  the  present  30,000  various  readings,  (said  to  be  col 

lected  by  Dr.  Mill,)  I,  for  my  part,  and  as  I  believe  many 

others,  would  not  lament,  if  out  of  the  old  manuscripts  yet 

I  untouched,  10,000  more  were  faithfully  collected  ;  some  of 

I  which,  without  question,  would  render  the  text  more  beautiful, 

I  just,  and  exact,  though  of  no  consequence  to  the  main  of  re- 

[  ligion  ;  nay,  perhaps  wholly  synonymous  in  the  view  of  com- 

;-  mon  readers,  and  quite  insensible  in  any  modern  version." 

I  In  fact,  the  various  readings  found  in  manuscripts  should  no 

1  more  weaken  any  man's  faith  in  the  Divine  Word,  than  the 

!( multitude    of  typographical    errors    found    in    some    printed 

i  editions. 


CHAPTER  III. 

EVIDENCE  OF  THE  AUTHENTICITY  OF  THE  SACRED 
SCRIPTURES. 

1.  Because  the  sacred  writers  could  not  be  deceived  them- 
selves, being  either  eye-witnesses  of  the  facts  recorded,  or 
deriving  their  information  from  the  best  sources. 

In  order  that  the  reader  may  properly  appreciate  this  species 
lof  evidence,  I  subjoin  the  following  remarks  (though  not  con- 
fined exclusively  to  it)  on  the  Acts  of  the  Apostles,  which, 
"ndependently  of  its  universal  reception  in  the  Christian 
church  as   an  inspired  and  authentic   production,  bears  the 

est  satisfactory  internal  evidence  of  its  authenticity  and 
truth.  It  is  not  a  made  up  history  :  the  language  and  manner 
of  every  speaker  are  different ;  and  the  same  speaker  is 
different  in  his  manner  according  to  the  audience  he  ad- 
dresses. St.  Luke's  long  attendance  upon  St.  Paul,  and  his 
Ihaving  been  an  eye-witness  of  many  of  the  facts  which  he 
has  recorded,  independently  of  his  divine  inspiration,  render 
liim  a  most  respectable  and  credible  historian  ;  and  his  medical 


70  EVIDENCE    OF    THE    AUTHENTICITY 

knowledge,  for  he  is  allowed  to  have  been  a  physician,  enabled 
him  both  to  form  a  proper  judgment  of  the  miraculous  cures 
which  were  performed  by  St.  Paul,  and  to  give  an  authentic 
and  circumstantial  detail  of  them.  The  plainness  and  sim- 
plicity of  the  narrative  are  also  strong  circumstances  in  its 
favor.  The  writer  evidently  appears  to  have  been  very  honest 
and  impartial ;  and  to  have  set  down,  very  fairly,  the  objections 
which  were  made  to  Christianity,  both  by  Jews  and  heathens, 
and  the  reflections  which  were  cast  upon  it,  and  upon  its  first 
preachers.  He  has  likewise,  with  a  just  and  honest  freedom, 
mentioned  the  weaknesses,  faults,  and  prejudices,  both  of  the 
apostles  and  their  converts.  There  is  also  a  great  and  re- 
markable harmony  between  the  occasional  hints  dispersed 
throughout  St.  Paul's  Epistles,  and  this  history  ;  so  that  the 
Acts  is  the  best  clew  to  guide  us  in  studying  the  Epistles  of 
that  apostle.  The  other  parts  of  the  New  Testament  are 
likewise  in  perfect  unison  with  this  history,  and  tend  greatly 
to  confirm  it ;  and  the  doctrines  and  principles  are  every 
where  the  same.  The  Gospels  close  with  a  reference  to 
those  things  recorded  in  the  Acts,  particularly  the  promise 
of  the  Holy  Spirit,  which  we  know  from  ihis  history,  was 
pouped  out  by  Christ  upon  his  disciples  after  his  ascension  ; 
and  the  Epistles  of  the  other  apostles,  as  well  as  those  of 
St.  Paul,  plainly  suppose,  that  these  facts  had  actually 
occurred  which  are  related  in  the  Acts  of  the  x\postles.  So 
that  the  history  of  the  Acts  is  one  of  the  most  important  parts 
of  the  Sacred  History  ;  for,  without  it,  neither  the  Gospels 
nor  Epistles  could  have  been  so  clearly  understood ;  but,  by 
the  aid  of  it,  the  whole  scheme  of  the  Christian  Revelation  is 
set  before  us  in  a  clear  and  easy  view.  Lastly,  even  the  in- 
cidental circumstances  mentioned  by  St.  Luke  correspond 
so  exactly,  and  without  any  previous  view  of  such  corres- 
pondence, with  the  accounts  of  the  best  ancient  historians, 
both  Jews  and  heathens,  that  no  person  who  had  forged  such 
a  history  in  later  ages,  could  have  had  the  same  external 
confirmation  ;  but  he  must  have  betrayed  himself  by  alluding 
to  some  customs  or  opinions  which  have  since  sprung  up,  or 
by  misrepresenting  some  circumstance,  or  using  some  phrase 
or  expression  not  then  in  use.  The  plea  of  forgery,  therefore, 
in  later  ages,  cannot  be  allowed  ;  and,  if  St.  Luke  had  pub- 
lished his  history  at  so  early  a  period,  when  some  of  the 
apostles,  and  many  other  persons  concerned  in  the  transac- 
tions, were  alive,  and  his  account  had  not  been  true,  he  would 


OF    THE    SACRED    SCRIPTURES.  71 

have  exposed  himself  to  an  easy  confutation,  and  certain 
infamy.  Since,  therefore,  the  Acts  of  the  Apostles  are  in 
themselves  consistent  and  uniform  ;  the  incidental  relations 
agreeable  to  the  best  historians  that  have  come  down  to  us  ; 
and  the  main  facts  supported  and  confirmed  by  the  other 
books  of  the  New  Testament,  as  well  as  by  the  unanimous 
testimony  of  the  ancient  Fathers,  we  may  justly  conclude, 
that  if  any  history  of  former  times  deserves  credit,  the  Acts 
of  the  Apostles  ought  to  be  received  and  credited  ;  and,  if 
the  history  of  the  Acts  of  the  Apostles  be  true,  Christianity 
cannot  be  false. 

2.  Because  the  sacred  writers  neither  could  nor  would  deceive 
others. 

(1.)  They  could  not  deceive  others,  for  the  facts  and  events 
were  of  such  a  nature  as  totally  precluded  i7nposition ;  such  as 
the  rivers  being  turned  into  blood,  Exod.  vii.  20-25  ;  and  as 
there  is  a  singular  propriety  in  this  and  the  other  plagues,  I 
subjoin  an  account  of  each.  As  the  Nile  was  held  sacred  by 
the  Egyptians,  (Plutarch,  Is.  et  Osir.  p.  353,  et  Sympos.  1. 
viii.  p.  729,)  as  well  as  the  animals  it  contained,  to  which 
they  annually  sacrificed  a  girl,  or  as  others  say,  both  a  boy 
and  a  girl,  (Universal  Hist.  vol.  i.  p.  178,  folio  edition,)  God 
might  have  designed  this  plague  as  a  punishment  for  such 
idolatry  and  cruelty  ;  and  to  show  them  the  baseness  of  those 
elements  which  they  reverenced,  and  the  insufficiency  of 
the  gods  in  which  they  trusted.  All  the  punishments  brought 
upon  them  bore  a  strict  analogy  to  their  crimes.  See  Bryant 
on  the  Plagues  of  Egypt,  pp.  14-27.  "  The  water  of  Egypt," 
says  the  Abbe  Mascrier,  "  is  so  delicious,  that  one  would  not 
wish  the  heat  to  be  less,  or  to  be  delivered  from  the  sensation 
of  thirst.  The  Turks  find  it  so  exquisite,  that  they  excite 
themselves  to  drink  of  it  by  eating  salt."  "  A  person,"  adds 
Mr.  Harmer,  (Observ.  vol.  iii.  p.  564,)  "  who  never  before 
heard  of  the  deliciousness  of  the  Nile  water,  and  of  the  large 
quantities  which  on  that  account  are  drunk  of  it,  will,  I  am 
sure,  find  an  energy  in  those  words  of  Moses  to  Pharaoh — 
The  Egyptians  shall  loathe  to  drink  of  the  water  of  the  river, 
(Ex.  vii.  18,)  which  he  never  did  before." 

The  plague  of  frogs,  Exod.  viii.  1-15.  d'^yTnSS,  tsephardeim, 
is  evidently  the  same  with  the  Arabic  oiXtL^^zafda,  Chaldaic, 
»'^3:>n"n3>,  oordednaya,  and  Syriac  J^^^jol  oordeai,  all  of  which 


T^  EVIDENCE    OF    THE    AUTHENTICITY 

denote  frogs,  as  almost  all  interpreters,  both  ancient  and 
modern,  agree  to  render  it ;  probably  so  called,  as  Bochart 
conceives,  from  ajoo  zifa,  a  bank,  and  cJs  rada,  mud,  be- 
cause of  delighting  in  muddy  and  marshy  places.  From  this 
circumstance,  the  frog  has  many  of  its  epithets  in  the  Batra- 
chomyomachia  of  Homer.  Whether  the  frqg  among  the  Egyp- 
tians was  an  object  of  reverence  or  abhorrence  is  uncertain. 
It  might  have  been  both  at  the  same  time,  as  many  objects 
are  known  to  have  been  among  particular  nations  :  for  proof 
of  which  see  the  very  learned  Jacob  Bryant,  on  the  Plagues 
of  Egypt,  pp.  31-34.  In  some  ancient  writers  we  have  ex- 
amples of  a  similar  plague.  The  Abderiies,  according  to 
Orosius,  and  the  inhabitants  of  Pa^onia  and  Dardania,  accord- 
ing to  Athenaeus,  were  obliged  to  abandon  their  country,  on 
account  of  the  vast  number  of  frogs  by  which  their  land  was 
infested.     See  Bochart,  Hieroz.  P.  ii.  1.  v.  c.  2. 

The  plague  of  lice,  Exod.  viii.  16,  17.  B^DS,  kinnim,  is 
rendered  by  the  LXX.  (T<ci^«f,  aKur^i,  or  cKv^tg^  and  by  the  Vul- 
gate, sciniphes,  gnats ;  and  Mr.  Harmer  supposes  he  has 
found  out  the  true  meaning  in  the  word  tarrentes,  a  species 
of  worm.  Bochart,  however,  (Hieroz,  vol.  i.  c.  18,)  seems 
to  have  proved  that  lice,  and  not  gnats,  are  meant ;  because, 
1.  they  sprang  from  the  dust,  and  not  from  the  waters ;  % 
they  were  on  both  man  and  beast,  which  cannot  be  said  of 
gnats ;  3.  their  name  is  derived  from  ']15,  koon,  to  make  firm, 
fix,  establish,  which  cannot  agree  with  gnats,  flies,  &c.,  which 
are  ever  changing  place,  and  almost  constantly  on  the  wing  ; 
4.  the  term  n:3,  kinnah,  is  used  by  the  Talmudists  to  express 
the  louse.  If  this  animal  be  intended,  it  must  have  been  a 
very  dreadful  and  afflicting  plague  to  the  Egyptians,  and 
especially  to  the  priests,  who  were  obliged  to  shave  the  hair 
off  every  part  of  their  bodies,  and  to  wear  a  single  linen  tunic, 
to  prevent  vermin  harboring  about  them.  See  Herodotus,  1. 
ii.  c.  37,  and  Bryant,  pp.  44-48. 

The  plague  oi  flies,  Exod.  viii.  20-24.  The  word  ni5>,  drov, 
is  rendered  Kwo^viai  the  dog-fly,  by  the  LXX.,  (who  are  fol- 
lowed by  the  learned  Bochart,)  which  must  have  been  par- 
ticularly hateful  to  the  Egyptians,  because  they  held  dogs  in  i 
the  highest  veneration,  under  which  form  they  worshipped 
Anuhis.  It  is  supposed  to  be  the  same  as  is  called  in  Abys-| 
sinia  the  zimb  :  which  word,  says  Mr.  Bruce,  is  Arabic,  anc 
signifies  the ^y  in  general.    The  Chaldee  paraphrase  is  con-] 


OF    THE    SACRED    SCRIPTURES.  73 

tent  with  calling  it  simply  zehub,  which  has  the  same  general 
signification.  The  Ethiopic  version  calls  it  tsaltsahja,  which 
is  the  true  name  of  this  particular  fly  in  Geez.  It  is  in  size 
very  little  longer  than  a  bee,  of  a  thicker  proportion,  and  its 
wings,  which  are  broader,  are  placed  separate  like  those  of 
a  fly.  Its  head  is  large  ;  the  upper  jaw  or  lip  is  sharp,  and 
has  at  the  end  of  it  a  strong  pointed  hair,  of  about  a  quarter 
of  an  inch  in  length ;  the  lower  jaw  has  two  of  these  hairs : 
and  this  pencil  of  hairs,  joined  together,  makes  a  resistance 
to  the  finger,  nearly  equal  to  a  strong  bristle  of  a  hog.  Its 
legs  are  serrated  on  the  inside,  and  the  whole  covered  with 
brown  hair  or  down.  It  has  no  sting,  though  it  appears  to 
be  of  the  bee  kind.  As  soon  as  this  winged  assassin  ap- 
pears, and  its  buzzing  is  heard,  the  cattle  forsake  their  food, 
and  run  wildly  about  the  plain,  till  they  die,  worn  out  with 
affright,  fatigue,  and  pain.  How  intolerable  a  plague  of  flies 
can  prove,  is  evident  from  the  fact,  that  whole  districts  have 
been  laid  waste  by  them.  Such  was  the  fate  of  Myuns  in 
Ionia,  (Pausan.  1.  vii.,)  and  of  Alarnae. — The  inhabitants  were 
forced  to  quit  these  cities,  not  being  able  to  stand  against  the 
flies  and  gnats  with  which  they  were  pestered.  Trajan 
was  obliged  to  raise  the  siege  of  a  city  in  Arabia,  before 
which  he  had  sat  down,  being  driven  away  by  the  swarms  of 
these  insects.  (Dion.  Cassius,  1.  Ixviii.  iElian  de  Animal. 
1.  xi.  c.  23.)  Hence  diff'erent  people  had  deities  whose  office 
it  was  to  defend  them  against  flies.  Among  these  may  be 
reckoned  Baalzebub,  the  fly-god  of  Ekron  ;  Hercules  muscarum 
abactor,  Hercules,  the  expeller  of  flies  ;  and  hence  Jupiter  had 
the  titles  of  a7ro//vtos,  fiviaypoi,  ^vtoxopog,  becausc  he  was  supposed 
to  expel  flies,  and  especially  clear  his  temples  of  these 
insects.     See  Bryant,  pp.  54-56. 

The  murrain  of  beasts,  Exod.  ix.  1-7.  We  may  observe 
a  particular  scope  and  meaning  in  this  calamity,  if  we  con- 
sider it  in  regard  to  the  Egyptians,  which  would  not  have 
existed  in  regard  to  any  other  people.  They  held  in  idol- 
atrous reverence  almost  every  animal ;  (Herod.  1.  ii.  c.  64. 
Porphyry,  p.  372  ;)  but  some  they  held  in  particular  venera- 
tion ;  as  the  ox,  cow,  and  ram.  Among  these  Apis  and 
Mnevis  aie  well  known  ;  the  former  being  a  sacred  bull  wor- 
shipped at  Memphis,  as  the  latter  was  at  Heliopolis.  A  cow 
or  heifer  had  the  like  honors  at  Momemphis  ;  and  the  same 
practice  seems  to  have  been  adopted  in  most  of  the  Egyptian 
nomes,  (S*rabo,  lib.  xvii.    Herodotus,  lib.  ii.  c.  38.)     By  the 

7 


74  EVIDENCE    OF    THE    AUTHENTICITY 

infliction  of  this  judgment,  the  Egyptian  deities  sunk  before 
the  God  of  the  Hebrews.     See  Bryant,  pp.  87-93. 

The  plague  of  hilss  and  blainsy  Exod.  ix.  8,  &c.,  where 
we  read,  that  *'  the  Lord  said  unto  Moses  and  unto  Aaron, 
Take  to  you  handfuls  of  ashes  of  the  furnace,  and  let  Moses 
sprinkle  it  towards  the  heaven  in  the  sight  of  Pharaoh,"  &c. 
This  was  a  significant  command  ;  not  only  referring  to  the 
fiery  furnace,  which  was  a  type  of  the  slavery  of  the  Israel- 
ites, but  to  a  cruel  rite  common  among  the  Egyptians.  They 
had  several  cities  styled  Typhonian,  in  w4iich  at  particular 
seasons  they  sacrificed  men  ;  who  were  burnt  alive,  and  the 
ashes  of  the  victim  were  scattered  upwards  in  the  air,  with 
the  view,  probably,  that  where  any  atom  of  dust  was  carried 
a  blessing  was  entailed.  The  like,  therefore,  was  done  by 
Moses,  though  with  a  different  intention,  and  more  certain 
effect.     See  Bryant,  pp.  93-106. 

The  plague  of  hail,  Exod.  ix.  21-26.  This  must  have  been 
a  circumstance  of  all  others  the  most  incredible  to  an  Egyp- 
tian ;  for  in  Egypt  there  fell  no  rain,  the  want  of  which  was 
supplied  by  dews,  and  the  overflowing  of  the  Nile.  See 
Tibullus,  1.  1.  Eleg.  vii.  v.  25;  Mela,  1.  1,  c.  9;  Plutarch, 
De  facie  in  orbe  lunae,  p.  939  ;  Marcellinus,  1.  xxii.  c.  16  ; 
and  Claudian,  De  Nilo,  v.  5.  The  Egyptians  must,  therefore, 
have  perceived  themselves  particularly  aimed  at  in  these  fear- 
ful events,  especially  as  they  were  very  superstitious.  There 
seems  likewise  a  propriety  in  their  being  punished  by  fire 
and  Avater,  as  they  were  guilty  of  the  grossest  idolatry  to- 
wards these  elements.  Scarcely  any  thing  could  have  dis- 
tressed the  Egyptians  more  than  the  destruction  of  the  flax, 
as  the  whole  nation  wore  linen  garments.  The  ruin  of  their 
barley  was  equally  fatal,  both  to  their  trade,  and  to  their 
private  advantage.     See  Bryant,  pp.  108-117. 

The  plague  of  locusts,  Exod.  x.  1-6.  The  word  mix, 
arbeh,  locust,  is  derived  from  nmi,  ravah,  to  multiply,  be  nu- 
merous, &c.,  because  they  are  more  prolific  than  any  other 
animal,  and  because  of  the  immense  swarms  of  them  by  which 
different  countries,  especially  the  East,  are  infested.  The 
locust,  in  entomology,  belongs  to  a  genus  of  insects  known 
among  naturalists  by  the  name  of  grylli;  which  includes  three 
species,  crickets,  grasshoppers,  and  locusts.  The  common 
great  brown  locust  is  about  three  inches  in  length  ;  has  two 
antennae  about  an  inch  long,  and  two  pairs  of  wings.  The 
nead  and  horns   are  brown :  the  mouth  and   inside  of  the 


OF    THE    SACRED    SCRIPTURES.  75 

larger  legs  bluish ;  the  upper  side  of  the  body  and  upper 
wings  brown,  the  former  jotted  with  black,  and  the  latter 
with  dusky  spots.  The  back  is  defended  by  a  shield  of  a 
greenish  hue  ;  the  under  wings  are  of  a  light  brown,  tinctured 
with  green,  and  nearly  transparent.  It  has  a  large  open 
mouth ;  in  the  two  jaws  of  which  it  has  four  teeth,  which 
traverse  each  other  like  scissors,  being  calculated,  from  their 
mechanism,  to  gripe  or  cut.  The  general  form  and  appear- 
ance of  the  insect  is  that  of  the  grasshopper,  so  well  known 
in  this  country.  These  fearful  insects  are  described  by  both 
ancient  and  modern  writers  as  being  brought  by  one  wind, 
and  carried  off  by  another,  in  such  clouds,  as  to  darken  the 
sun  ;  covering  the  earth,  wherever  they  alight,  many  leagues 
round,  and  six  or  eight  inches  in  depth  ;  and  devouring  every 
thing  with  such  rapidity,  that  fire  itself  eats  not  so  fast ;  and 
winter  instantly  succeeds  to  the  bright  scenes  of  spring. 
"  The  quantity  of  these  insects,"  says  Volney,  (Travels,  vol.  i. 
p.  188,)  "is  incredible  to  all  who  have  not  themselves  wit- 
nessed their  astonishing  numbers  ;  the  whole  earth  is  covered 
with  them  for  the  space  of  several  leagues.  The  noise  they 
make  in  browsing  on  the  trees  and  herbage  may  be  heard  at 
a  great  distance,  and  resembles  that  of  an  army  in  secret. 
The  Tartars  themselves  are  a  less  destructive  enemy  than 
these  little  animals.  One  would  imagine  that  fire  had  fol- 
lowed their  progress.  Wherever  their  myriads  spread,  the 
verdure  of  the  country  disappears ;  trees  and  plants  stripped 
of  their  leaves,  and  reduced  to  their  naked  boughs  and  stems, 
cause  the  dreary  image  of  winter  to  succeed  in  an  instant  to 
the  rich  scenery  of  spring.  When  these  clouds  of  locusts 
take  their  flight,  to  surmount  any  obstacles,  or  to  traverse 
more  rapidly  a  desert  soil,  the  heavens  may  literally  be  said 
to  be  obscured  by  them."  Dr.  Shaw  (Travels,  p.  187)  ob- 
serves, that  in  Barbary,  in  the  month  of  June,  the  locusts  are 
no  sooner  hatched,  than  they  collect  themselves  into  compact 
bodies,  each  a  "  furlong  or  more  square ;  and  marching  di- 
rectly afterwards,  forwards  directly  towards  the  sea,  they  let 
nothing  escape  them,  eating  up  every  thing  that  is  green  or 
juicy,  not  only  the  lesser  vegetables,  but  the  vine  likewise, 
the  fig-tree,  the  pomegranate,  the  palm,  and  the  apple-tree, 
even  all  the  trees  of  the  field."  "  In  their  progress,"  says  the 
same  author,  "  they  kept  their  ranks  like  men  of  war  ;"  climb- 
ing over  every  tree  or  wall  that  was  in  their  way.  Nay,  they 
entered  into  our  very  houses  and  bed-chambers,  like  so  many 


76  EVIDENCE    OF    THE    AUTHENTICITY 

thieves  Every  effort  of  the  inhabitants  to  stop  them  was  un- 
availing ;  the  trenches  they  had  dug  were  quickly  filled  up, 
and  the  fires  they  had  kindled  extinguished  by  infinite  swarms 
succeeding  each  other.  The  Egyptians  had  gods  whom  they 
trusted  to  deliver  them  from  these  terrible  invaders  ;  but  by 
this  judgment  they  were  taught  that  it  was  impossible  to 
stand  before  Moses,  the  servant  of  Jehovah.  See  Bryant, 
pp.  118-140. 

The  plague  o^  palpable  darkness,  Exod.  x.  21-23.  As  the 
Egyptians  not  only  worshipped  the  light  and  sun,  but  also 
paid  the  same  veneration  to  night  and  darkness,  nothing  could 
be  more  apposite  than  this  punishment  of  palpable  and  coer- 
cive darkness,  such  as  their  luminary  Osiris  could  not  dispel. 
See  Bryant,  pp.  141-160. 

The  death  of  the  first-born,  Exod.  xii.  29,  30.  The  inflic- 
tion of  this  judgment  on  the  Egyptians  was  most  equitable  ; 
because,  after  their  nation  had  been  preserved  by  one  of  the 
Israelitish  family,  they  had,  contrary  to  all  right,  and  in  de- 
fiance of  original  stipulation,  enslaved  the  people  to  whom 
they  had  been  so  much  indebted,  had  murdered  their  off- 
spring, and  made  their  bondage  intolerable.  See  Bryant, 
p.  160.  No  people  were  more  remarkable  and  frantic  in 
their  mournings  than  the  Egyptians.  When  a  relative  died, 
every  one  left  the  house,  and  the  women,  with  their  hair 
loose,  and  their  bosoms  bare,  ran  wild  about  the  street.  The 
men  also,  with  their  apparel  equally  disordered,  kept  them 
company  ;  all  shrieking,  howling,  and  beating  themselves. 
See  Diod.  Sicul.  1.  i. ;  Herod.  1.  ii.  c.  60,  85,  86  ;  and  Bryant, 
above  cited.  What  a  scene  of  horror  and  distress  must  now 
have  presented  itself,  when  there  was  not  a  family  in  Egypt- 
where  there  was  not  one  dead ! 

The  miraculous  passage  of  the  Red  Sea,  Exod.  xiv.  21-31. 
The  agency  employed  by  the  Lord,  we  are  told  in  ver.  23, 
was  "  a  strong  east  wind,"  which  blew  "  all  that  night,  and 
made  the  sea  dry  land,  and  the  w^aters  were  divided."  Dr.  E. 
D.  Clarke  (Travels,  vol.  i.  p.  324)  states,  that  "  a  remark- 
able phenomenon  occurs  in  the  sea  of  Azof  during  violent 
east  winds  :  the  sea  retires  in  so  singular  a  manner,  that  the 
people  of  Tanganrog  are  able  to  effect  a  passage  upon  dry 
land  to  the  opposite  coast,  a  distance  of  twenty  versts,  equal 
to  fourteen  miles  :  but  when  the  wind  changes,  and  this  it 
sometimes  does  very  suddenly,  the  waters  return  with  such 
rapidity  to  their  wonted  bed,  that  many  lives  are  lost.     The 


OF    THE    SACRED    SCRIPTURES.  77 

depth  here  is  five  fathoms."  In  ver.  22,  it  is  expressly  stated, 
that  it  formed  a  wall  unto  the  Israelites  on  the  right  hand  and 
left ;  which  demonstrates,  that  this  event  was  wholly  mira- 
culous ;  and  cannot  be  ascribed,  as  some  have  supposed,  to 
an  extraordinary  ebb,  which  happened  just  then  to  be  pro- 
duced by  a  strong  east  wind :  for  this  would  not  have  caused 
the  waters,  contrary  to  every  law  of  fluids,  to  stand  as  a  wall 
on  the  right  hand  and  the  left. 

The  pillar  of  cloud  and  fire  which  conducted  the  Israelites. 
As  the  request  of  Moses  to  Hobab,  Num.  x.  29,  has  been 
thought  inconsistent  with  this  fact,  I  subjoin  the  following 
observations  :  As  the  Israelites  were  under  the  immediate 
direction  of  God  himself,  and  were  guided  by  the  pillar  of 
cloud  and  fire,  it  might  be  supposed  that  they  had  no  need  of 
Hobab.  But  it  should  be  remembered,  that  the  cloud  directed 
only  their  general  journeys,  not  their  particular  excursions. 
Parties  took  several  journeys  while  the  grand  army  lay  still, 
(ch.  xiii.,  XX.,  xxxi.,  xxxii.  ;)  and,  therefore,  they  needed  such  a 
person  as  Hobab,  well  acquainted  with  the  desert,  to  direct 
these  excursions  ;  to  point  out  the  watering  places,  and  where 
they  might  meet  with  fuel,  &c.,  &c.  See  some  valuable  ob- 
servations on  this  subject  in  Harmer,  ch.  v.  Observ.  34,  and 
Dr.  A.  Clarke. 

The  miraculous  supply  of  quails,  Exod.  xvi.  12,  13.     l))^, 

selav,  in  Chaldee  ^■>>D  selaiv,  Syriac,  ^q1»^,  and  Arabic, 
{^y-^,  selwa,  is  without  doubt  the  quail:  so  the  LXX.  render 
oprvyoiiTiTpa,  a  large  kind  of  quail,  Josephus,  (Ant.  1.  iii.  c.  1, 
§  12,)  oprv^,  Ethiopic,  ^C4^C^5  fef(^^<^i,  and  Vulgate,  co. 
turmces,  quails,  with  which  agree  Philo  (Vita  Mosis,  1.  1) 
and  the  Rabbins.  The  quail  is  a  bird  of  the  gallinaceous 
jvind,  somewhat  less  than  a  pigeon,  but  larger  than  a  spar- 
row. Hasselquist  describes  the  quail  of  the  larger  kind  as 
very  much  resembling  the  red  partridge,  but  not  larger  than 
the  turtle  dove  ;  found  in  Judea  as  well  as  in  the  deserts  of 
Arabia  Petraea  and  Egypt ;  and  affording  a  most  agreeable 
and  delicate  dish.  (Travels,  pp.  203,  209,  442.)  But  Ludolf 
(Com.  ad.  Hist,  ^thiop.  p.  168)  endeavors  to  prove  that  a 
species  of  locust  is  intended  ;  and  Sheuchzer  and  Bp.  Pa- 
trick, from  the  difficulties  which  seem  to  encumber  the  text, 
follow  his  opinion.  The  opinion  of  Ludolf,  however,  is 
ably  confuted  by  Paxton,  (Illustrations  of  Scripture,  vol.  ii. 
7* 


78  EVIDENCE    OF    THE    AUTHENTICITY 

Dp.  84-101,)  and  the  objections  of  Bp.  Patrick  fairly  and 
fully  met  by  Mr.  Harmer,  (Observations,  vol.  iv.  pp.  359-366.) 
To  this  I  subjoin  an  authority  which  Ludolf  himself,  who 
thought  it  was  the  IcMi'ust,  was  desirous  of  consulting.  Ludolf, 
when  Mr.  Maundrell  visited  him  at  Francfort,  recommended 
this  to  him  as  a  subject  of  inquiry  when  he  should  come  to 
Naplosa,  (the  ancient  Sichem,)  where  the  Samaritans  live. 
Mr.  Maundrell  (Travels,  March  24)  accordingly  asked  their 
chief  priest  what  sort  of  animal  he  took  the  scIav  to  be.  He  an- 
swered, they  were  a  sort  of  fowls  ;  and  by  the  description,  Mr. 
Maundrell  perceived  he  meant  the  same  kind  with  our  quails. 
He  was  then  asked  what  he  thought  of  locusts,  and  whether 
the  history  might  not  be  better  accounted  for,  supposing  them 
to  be  the  winged  creatures  that  fell  so  thick  about  the  camp 
of  Israel.  But  by  his  answer,  it  appeared  he  had  never 
heard  of  such  an  hypothesis.  In  Psa.  Ixviii.  10,  we  read, 
"  Thy  congregation  (or  rather,  '  Thy  living  creatures,'  nn'in, 
chayathccha,  ra  ^wa,  LXX.,  animalia,  Vulgate)  hath  dwelt 
therein,"  which  is  probably  a  reference  to  the  immense  num- 
ber of  quails  which  were  miraculously  brought  to  the  camp 
of  the  Israelites,  and,  in  a  manner,  dwelt  around  it. 

The  miraculous  gift  of  manna,  Exod.  xvi.  14-36.  Manna 
is  the  common  name  for  the  thick,  clammy,  and  sweet  juice, 
which  in  southern  countries  oozes  from  certain  trees  and 
shrubs,  partly  by  the  rays  of  the  sun,  partly  by  the  puncture 
of  some  kinds  of  insects,  and  partly  by  artificial  means.  The 
manna  common  in  our  druggists'  shops  comes  from  Calabria 
and  Sicily,  where  it  oozes  out  of  a  kind  of  ash  tree,  from  the 
end  of  June  to  the  end  of  July.  But  the  European  manna  is 
not  so  good  as  the  Oriental,  which  is  gathered  particularly  in 
Syria,  Arabia,  and  Persia,  partly  from  the  Oriental  oak,  and 
partly  from  a  shrub  which  is  called  in  Persia  teranjahin. 
Rauwolf  (Travels,  vol.  i.  p.  94)  and  Gmelin  (Travels,  vol.  iii. 
p.  282)  say  that  the  manna  is  as  white  as  snow,  and  con- 
sists of  grains  like  coriander  seed  as  above  described.  But 
though  this  manna  very  much  resembles  that  described  by 
Moses,  in  its  form,  appearance,  &c.,  yet  we  find  a  peculiar 
circumstance  by  which  it  is  distinguished  from  the  common. 
It  is  expressly  said,  (v.  14,)  that  the  manna  lay  round  the 
camp  like  hoar  frost,  which  does  not  agree  with  the  manna 
which  exudes  from  trees  and  plants.  Hence  Oedman  sup- 
poses that  it  falls  with  the  dew  ;  being  formed  in  the  air 
'rom  the  quantity  of  sweet  juices  expelled  from  different  kinds 


OF  THE  SACRED  SCRIPTURES.  79 

of  shrubs,  &c.,  by  the  great  heats  of  Arabia.  But  what  the 
substance  called  manna  was,  is  utterly  unknown.  From  the 
circumstances  in  the  text,  it  is  evident  that  it  was  not  a 
natural  production,  but  was  miraculously  sent  by  Jehovah. 
These  the  learned  Abarbinel,  a  most  judicious  Jewish  inter- 
preter, has  thus  enumerated  :  The  natural  manna  was  never 
found  in  the  desert  where  this  fell :  where  the  common  manna 
does  fall,  it  is  only  in  the  spring  time,  in  March  and  April, 
whereas  this  fell  throughout  all  the  months  in  the  year ;  the 
ordinary  manna  does  not  melt  in  the  sun,  as  this  did  ;  (v.  21  ;) 
it  does  not  stink  and  breed  worms  as  this  did,  when  kept  till 
the  morning;  (v.  20;)  it  cannot  be  ground,  or  beaten  in  a 
mortar,  so  as  to  make  cakes,  as  this  was ;  the  common  manna 
is  medicinal  and  purgative,  and  cannot  be  used  for  food  and 
nutriment,  as  this  was  ;  this  fell  in  a  double  proportion  on  the 
sixth  day,  and  not  on  the  Sabbath,  as  it  certainly  would  have 
done  had  it  fallen  naturally;  it  followed  them  in  all  their 
journeys,  wherever  they  pitched  their  tents  ;  and  it  ceased  at 
the  very  time  of  the  year  when  the  other  falls,  namely,  in 
March,  when  the  Israelites  were  come  to  Gilgal.  Whatever 
this  substance  was,  it  does  not  appear  to  have  been  common 
to  the  wilderness.  From  Deut.  viii.  3,  16,  it  is  evident  that 
the  Israelites  never  saw  it  before  ;  and  from  a  pot  of  it  being 
preserved,  it  is  probable  that  nothing  of  the  kind  ever  ap- 
peared again. 

The  miraculous  supply  of  water  from  the  rock  at  Horeb^ 
Exod.  xvii.  6,  7.  This  rock,  which  is  a  vast  block  of  red 
granite  15  feet  long,  10  broad,  and  12  high,  lies  in  the  wil- 
derness of  Rephidim  to  the  west  of  mount  Horeb,  a  part  of 
Sinai.  There  are  sufficient  traces  of  this  wonderful  miracle 
remaining  at  this  day.  This  rock  has  been  visited,  drawn, 
and  described  by  Dr.  Shaw,  (Travels,  p.  314,  4to,)  Dr. 
Pococke,  (vol.  i.  p.  143,  et  seq.,)  Norden,  (p.  114,  8vo,)  and 
others  ;  and  holes  and  channels  appear  in  the  stone,  which 
could  only  have  been  formed  by  the  bursting  out  and  run- 
ning of  water.  No  art  of  man  could  have  done  it,  if  any 
motive  could  be  supposed  for  the  undertaking  in  such  a  place 
as  this. 

The  destruction  of  Korah,  Dathan,  and  Abiram,  &c..  Num. 
xvi.  26-49.  This  was  altogether  so  miraculous,  that  Moses 
speaks  of  it  in  the  following  remarkable  terms :  ni^''*iD  CK1, 
mn"'  &<"G''  weim  beriah  yivra  Yehovah,  "  And  if  Jehovah  should 
create  a  creation,"  i.  e.  do  such  a  thing  as  was  never  done 


80  EVIDENCE  OF  THE  AUTHENTICITY 

Defore,  (Is.  xlv.  7,  12,)  "  and  the  earth  open  her  mouth  and 
swallow  them  up,"  &c.  Yet  it  is  not  unlikely,  that  the  peo- 
ple afterwards  persuaded  themselves  that  Moses  and  Aaron 
had  used  some  cunning  in  this  business  ;  and  that  the  earth- 
quake''SinU  fire  were  artificial;  for,  had  they  discerned  the 
hand  of  God  in  the  punishment,  they  would  scarcely  have 
dared  the  anger  of  the  Lord  in  the  face  of  his  justice.  And 
while  they  thus  absurdly  imputed  this  judgment  to  Moses 
and  Aaron,  they  impiously  called  the  persons,  thus  perishing 
in  their  rebellion,  ''the  people  of  the  Lord!"  God  therefore 
punished  them  by  a  secret  hlast^  so  as  to  put  the  matter  be- 
yond dispute — his  hand,  and  his  hand  alone,  were  seen,  not 
only  in  the  plague,  but  in  the  manner  in  wliich  the  mortality 
was  arrested.  It  was  necessary  that  it  should  be  done  in 
this  way^  that  the  whole  congregation  might  see  that  these 
men  who  had  perished  were  not  "  the  people  of  the  Lord," 
and  that  God,  not  Moses  and  Aaron,  had  destroyed  them. 
What  the  plague  was  we  know  not ;  but  it  seems  from 
verse  48,  to  have  begun  at  one  part  of  the  camp,  and  then 
proceeded  regularly  onward. 

The  resurrection  of  our  Lord.  After  his  death,  every  thing 
was  done  which  human  policy  and  prudence  could,  to  prevent 
a  resurrection,  which  these  very  precautions  had  the  most 
direct  tendency  to  authenticate  and  establish.  Mat.  xxvii.  66. 
So  also  the  disbelief  of  the  apostles  is  the  means  of  furnish- 
ing us  with  a  full  and  satisfactory  demonstration  of  the  resur- 
rection of  our  Lord.  Throughout  the  divine  dispensations, 
every  doctrine  and  every  important  truth  is  gradually  reveal- 
ed ;  and  here  we  have  a  conspicuous  instance  of  this  pro- 
gressive system.  An  angel  first  declares  the  glorious  event. 
The  empty  sepulchre  confirms  the  women's  report.  Christ's 
appearance  to  Mary  Magdalene  showed  that  he  was  alive  ; 
that  to  the  disciples  at  Einmaus  proved  that  it  was  at  least 
the  spirit  of  Christ ;  that  to  the  eleven  showed  the  reality  of 
his  body ;  and  the  conviction  given  to  St.  Thomas,  proved  it 
the  self-same  body  that  had  been  crucified.  Incredulity  it- 
self is  satisfied  ;  and  the  convinced  apostle  exclaims,  in  the 
joy  of  his  heart,  "  My  Lord  and  my  God  !" 

The  darkness  at  the  crucifixion.  That  this  general  dark- 
ness was  wholly  preternatural,  is  evident  from  this,  that  it 
happened  at  the  passover,  which  was  celebrated  only  at  the 
full  moon,  a  time  in  which  it  is  impossible  for  the  sun  to  be 


OF    THE    SACRED    SCRIPTURES.  81 

eclipsed,  natural  eclipses  happening  only  at  the  time  of  the 
new  moon.     See  also  p.  144,  infra. 

(2.)  The  sacred  writers  would  not  attempt  to  impose  on 
others :  which  is  shown  by  their  strict  impartiality. 

Thus  Moses  relates,  that  "  Amram  took  him  Jochebed  his 
father's  sister  to  wife  ;  and  she  bare  him  Aaron  and  Moses." 
Exod.  yi.  20.  irm  dodatho,  has  been  supposed  to  mean  his 
cousin,  and  not  aunt  ;  on  the  authority  of  the  LXX.  and  Vul- 
gate, who  render  it,  OvyaTcpa  ra  a6E\<pov  Tov  warpos  avrov,  patruclcm 
S7i.am,  "  his  paternal  cousin:"  but  this  construction  was  proba- 
bly put  on  the  original  word  to  save  the  credit  of  Moses  and 
Aaron,  because  the  marriage  of  an  aunt  is  afterwards  forbid- 
den. Lev.  xviii.  12,  14  ;  for  the  meaning  of  the  word  is  fixed 
by  another  passage,  where  it  is  said,  "  the  name  of  Amram's 
wife  was  Jochebed,  the  daughter  of  Levi,  whom  her  mother 
bare  to  Levi,  in  Egypt."  Nu.  xxvi.  59.  Moses,  then,  is  more 
impartial  than  his  commentators. 

Thus  also  he  represents  himself  as  addressing  God  in  the 
following  terms  :  "  The  people,  among  whom  /  am,  are  six 
hundred  thousand  footmen  ;  and  thou  hast  said,  I  will  give 
them  flesh,  that  iheymay  eat  a  whole  month.  Shall  the  flocks 
and  the  herds  be  slain,  to  suffice  them  ?  or  shall  all  the  fish 
(if  the  sea  be  gathered  together  for  them,  to  suffice  them  ?" 
Num.  X.  21,  22.  There  is  certainly  a  considerable  measure 
of  weakness  and  unbelief  manifested  in  these  complaints  and 
questions  of  Moses  ;  though  his  conduct  appears  at  the  same 
time  so  very  simple,  honesty  and  affectionate,  that  we  cannot 
but  admire  it,  while  we  wonder  that  he  had  not  stronger  con- 
fidence in  that  God,  whose  stupendous  miracles  he  had  so 
often  witnessed  in  Egypt. 

He  also  states  most  impartially  the  cause  why  he  and  Aaron 
were  excluded  from  Canaan  :  "  Because  ye  believed  me  not, 
to  sanctify  me  in  the  eyes  of  the  children  of  Israel."  Num. 
XX.  12.  Though  the  people  were  rebels,  and  Moses  called 
them  so  at  other  times  without  ofience,  yet  he  evidently  spoke 
at  this  time  with  an  angry  spirit.  He  also  assumed  the  honor 
to  himself  and  Aaron,  instead  of  ascribing  it  to  God:  "Must 
we  feich  you  water  out  of  this  rock  ?"  He  also  seems  not 
firmly  to  have  believed  that  water  would  be  given,  and  did  not 
think  it  sufficient  simply  to  speak  to  the  rock,  as  he  was  com- 
manded, and  he  therefore  hastily  smote  it  twice.  Thus  it  ap- 
pears, that  they  neither  properly  believed  in  God,  nor  did  him 
honor  in  the  sight  of  the  people. 


B2  EVIDENCE    OP    THE   AUTHENTICITY 

The  sacred  historian  relates,  that  David  said  in  reply  to 
the  inquiry  of  Achish,  "  Whither  have  ye  made  a  road  to-day  ?" 
■ — "  Against  the  south  of  Judah,  and  against  the  south  of  the 
Jerahmeelites,  and  against  the  south  of  the  Kenites."  1  Sam. 
xxvii.  10.  David  here  meant  the  Geshurites  and  Gezrites, 
and  Amalekites,  which  people  occupied  that  part  of  the  coun- 
try which  lies  to  the  south  of  Judah.  But  Achish,  as  was 
intended,  understood  him  in  a  different  sense,  and  believed 
that  he  had  attacked  his  own  countrymen.  David's  answer^ 
therefore,  though  not  an  absolute  falsehood,  was  certainly  an 
equivocation  intended  to  deceive,  and  therefore  incompatible 
with  that  sense  of  truth  and  honor  which  became  him  as  a 
prince,  and  a  professor  of  true  religion.  Of  tlie  same  descrip- 
tion is  the  instance  of  another  prevarication  recorded  in  1 
Sam.  xxix.  8  ;  of  his  feigning  madness,  ch.  xxi.  14  ;  and  his 
adultery  with  Bathsheba,  2  Sam.  xi,  xii. ;  upon  which  see  the 
notes  in  the  Comprehensive  Bible.  From  these  and  similar 
passages,  we  may  observe  the  strict  impartiality  of  the  Sacred 
Scriptures.  They  present  us  with  the  most  faithful  delinea- 
tion of  human  nature  ;  they  exhibit  the  frailties  of  kings, 
priests,  and  prophets,  with  equal  truth  ;  and  examples  of  vice 
and  frailty,  as  well  as  of  piety  and  virtue,  are  held  up,  that  we 
may  guard  against  the  errors  to  which  the  best  men  are  ex- 
posed.    See  also  observations  on  the  Acts,  p.  70. 

From  the  sacred  writers,  especially  those  of  the  New  Testa- 
meiit,  having  nothing  to  gain  by  the  imposture,  but  on  the  con- 
trary  bringing  upon  themselves  the  most  dreadful  evils  and  most 
cruel  deaths.  Our  Lord  foretold  to  his  disciples,  "  Then 
shall  they  deliver  you  up  to  be  afflicted,  and  they  shall  kill 
you  :  and  ye  shall  be  hated  of  all  nations  for  my  name's  sake." 
(Mat.  xxiv.  9.)  We  have  ample  evidence  of  the  fulfilment  of 
this  prediction  in  the  Acts  of  the  Apostles  (Acts  iv.  2,  3,  v 
40,41,  vii.  59,  xii.  1,  &c.,  xxi.  31,  32,  xxii.  19-21,  xxviii.  22  ; 
Rev.  ii.  10,  &;c.)  ;  but  we  have  a  more  melancholy  proof  of 
It  in  the  persecutions  under  Nero,  in  which  fell,  besides  num- 
berless others,  those  two  great  champions  of  our  faith,  St. 
Peter  and  St.  Paul,  (Euseb.  Hist.  Eccles.  lib.  ii.  c.  25.)  It 
was,  as  Tertullian  says  (Apol.  c.  2.  p.  4.),  nominis  prcelium, 
a  war  against  the  very  name.  The  detestable  Nero  having 
set  fire  to  Rome,  on  the  10th  of  July,  A.  D.  64,  endeavored  to 
remove  the  odium  of  that  nefarious  action,  which  was  gene- 
rally and  justly  imputed  to  him,  by  charging  it  upon  the  Chris- 
tians, v;ho  had  become  the  objects  of  popular  hatred  on  ac- 


OF    THE    SACRED    SCRIPTURES.  83 

count  of  their  religion  ;  and  in  order  to  give  a  more  plausible 
color  to  this  calumny,  he  caused  them  to  be  sought  out,  as  if 
they  had  been  the  incendiaries,  and  put  great  numbers  to 
death  in  the  most  barbarous  and  cruel  manner.  "  Some,"  says 
Tacitus  (Annal.  lib.  xv.  c.  44),  "  were  covered  over  with  the 
skins  of  wild  beasts,  that  they  might  be  torn  to  pieces  by 
dogs  ;  some  were  crucified  ;  while  others,  having  been  daub- 
ed over  with  combustible  materials,  were  set  up  as  lights  ia 
the  night  time,  and  thus  burnt  to  death.  For  these  spectacles, 
Nero  gave  his  own  gardens,  and,  at  the  same  time,  exhibited 
there  the  diversions  of  the  circus;  sometimes  standing  in  the 
crowd  as  a  spectator,  in  the  habit  of  a  charioteer,  and  at  other 
times  driving  a  chariot  himself."  (See  also  Suetonius,  in  Vit. 
Nero.  c.  16.)  To  these  dreadful  scenes  Juvenal  alludes  in 
the  following  lines  : — 

Pone  Tigellinum,  taBda  lucebis  in  ilia 

Qua  stantes  ardent,  qui  fixo  gutture  fumant, 

Et  latum  media  sulcum  deducit  arena. — Sat.  lib.  i.  155-157. 

"  Describe  a  great  villain,  such  as  Tigellinus  (a  corrupt  min- 
ister under  Nero),  and  you  shall  suffer  the  same  punishment 
with  those  who  stand  burning  in  their  own  flame  and  smoke, 
their  head  being  held  up  by  a  stake  fixed  to  a  chain,  till  they 
make  a  long  stream  (of  blood  and  sulphur)  on  the  ground." 
So  also  Martial,  in  an  epigram  concerning  the  famous  C. 
Mucins  ScdBvola,  who  lost  the  use  of  his  right  hand  by  burn- 
ing it  in  the  presence  of  Porsenna,  king  of  Etruria,  whom  he 
had  attempted  to  assassinate  : — 

In  matutina  nuper  spectatus  arena 

Mueius,  imposuit  qui  sua  membra  focis, 
Si  patiens  fortisque  tibi  durusque  videtur, 

Abderitanae  pectora  plebis  habes. 
Nam,  cum  dicatur,  tunica  presente  molesta, 

Ure  manum ;  plus  est  dicere,  Non  facio. — Epigram,  lib.  x.  Ep.  25, 

"  You  have,  perhaps,  lately  seen  acted  on  the  theatre  Mueius, 
vho  thrust  his  hand  into  the  fire  :  if  you  think  such  a  person 
patient,  valiant,  and  stout,  you  are  a  senseless  dotard.  For  it 
is  a  much  greater  thing,  when  threatened  with  the  troublesome 
coat,  to  say,  I  do  not  sacrifice,  than  to  obey  the  command, 
Burn  the  hand."  This  troublesome  coat,  or  shirt,  was  made' 
like  a  sack,  of  paper  or  coarse  linen  cloth,  either  besmeared! 
with  pitch,  wax,  or  sulphur,  and  similar  combustible  materi- 
als, or  dipped  in  them  ;  which  was  then  put  on  the  Christians,  < 
who,  ir.  order  to  be  kept  upright,  the  better  to  resemble  a. 


84  EVIDENCE  OF  THE  AUTHENTICITY 

flaming  torch,  had  their  chins  severally  fastened  to  stakes 
fixed  in  the  ground.  At  the  same  period,  many  of  the  most 
illustrious  senators  of  Rome  were  executed  for  the  conspi- 
racy of  Lucan,  Seneca,  and  Piso ;  many  of  whom  met  death 
with  courage  and  serenity,  though  unblest  with  any  certain 
hope  of  futurity.  With  the  Christian  alone  was  united  purity 
of  manners  amidst  public  licentiousness,  and  purity  of  heart 
amidst  universal  relaxation  of  principle  ;  and  with  him  only 
was  found  love  and  good-will  to  all  mankind,  and  a  patience, 
and  cheerfulness,  and  triumph  in  the  hour  of  death,  as  infi- 
nitely superior  to  the  stoical  calmness  of  a  Pagan,  as  the 
Christian  martyr  himself  to  the  hero  and  the  soldier.  After 
such  scenes  as  these  was  the  2d  Epistle  to  Timothy  written, 
probably  the  last  which  St.  Paul  ever  wrote  ;  and,  standing 
on  the  verge  of  eternity,  full  of  God,  and  strongly  anticipating 
an  eternal  weight  of  glory,  the  venerable  apostle  expressed 
the  sublimest  language  of  hope  and  exultation :  "  I  am  now 
ready  to  be  offered,  and  the  time  of  my  departure  is  at  hand. 
I  have  fought  a  good  fight,  I  have  finished  my  course,  I  have 
kept  the  faith.  Henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  Judge,  shall  give 
me  at  that  day  ;  and  not  to  me  only,  but  to  all  them  also  that 
love  his  appearing."  (ch.  iv.  6-8.)  Surely  every  rational  be- 
ing will  be  ready  to  exclaim,  "  Let  me  die  the  death  of  the 
righteous,  and  let  my  latter  end  be  like  his  !"  This,  then, 
being  written  to  St.  Paul's  most  intimate  friend,  under  the 
miseries  of  a  jail,  and  with  the  near  prospect  of  an  ignomin- 
ious death,  which  he  suflered  under  the  cruel  and  relentless 
Nero,  it  is  peculiarly  valuable  to  the  Christian  church,  as  ex- 
hibiting the  best  possible  evidence  of  the  truth  and  reality  of 
our  holy  religion,  and  affording  a  striking  contrast  between 
the  persecuted,  but  confident  and  happy  Christian,  and  the 
ferocious,  abandoned,  and  profligate  Roman. 
3.  From  the  multitude  of  minutely  particular  circumstances 

of  time,  place,  person,  &c.,  mentioned  in  the  Books  of  the 

Old  and  New  Testaments. 

The  Book  of  Genesis  comprises  the  history  of  about  2369 
years  at  the  least  computation,  containing  an  account  of  the 
Creation,  and  the  institution  of  the  Sabbath  (ch.  i.,  ii.) ;  the 
original  innocence  and  fall  of  man  (ch.  iii.) ;  the  history  of 
Adam  and  his  descendants,  with  the  rise  of  religion,  and  the 
invention  of  arts  (ch.  iv.)  ;  the  genealogy,  age,  and  death  of 
the  patriarchs  until  Noah  (ch   v.) ;  the  general  defection  and 


OF  THE  SACRED  SCRIPTURES.  85 

corruption  of  mankind,  and  the  preservation  of  Noah  amidst 
the  general  Deluge  (ch.  vi.,  vii.)  ;  the  renovation  of  the  world 
(ch.  viii.) ;  the  history  of  Noah  and  his  family,  and  God's 
covenant  with  him,  (ch.  ix.) ;  the  re-peopling  and  division  of 
the  earth  (ch.  x.) ;  the  building  of  Babel,  the  confusion  of 
tongues,  and  the  dispersion  of  mankind  (ch.  xi.) ;  the  life  of 
Abraham,  Isaac,  Jacob,  and  Joseph  (ch.  xii.-l.) 

The  Book  of  Exodus  embraces  the  history  of  about  145 
years  :  containing  an  account  of  the  cruel  persecution  of  the 
Israelites  under  Pharaoh,  with  their  wonderful  increase  (ch. 
i.)  ;  the  birth,  exposure,  preservation,  education,  and  exile  of 
Moses  (ch.  ii.)  ;  his  call  and  divine  mission  to  Pharaoh,  for 
the  deliverance  of  his  brethren  (ch.  iii.,  iv.)  ;  the  miracles 
performed  by  him  and  his  brother  Aaron,  the  hardening  of 
Pharaoh's  heart,  and  the  infliction  of  the  ten  plagues  on  the 
Egyptians  (ch.  v.-xi.)  ;  the  institution  of  the  Passover,  and 
the  departure  of  the  Israelites  from  Egypt  (ch.  xii.-xiv.) ;  their 
miraculous  passage  through  the  Red  Sea,  the  destruction  of 
*Jie  Egyptian  army,  and  their  thanksgiving  for  their  deliver- 
ance (ch.  xiv.,  XV.  ver.  1-22)  ;  their  subsequent  journeyings 
in  the  wilderness,  their  wonderful  sustenance  and  guidance, 
and  their  idolatry  and  frequent  murmurings  against  God  (ch. 
XV.  ver.  23-xviii.) ;  the  promulgation  of  the  law  from  Mount 
Sinai,  and  the  erection  of  the  tabernacle  (ch.  xix.-xl.) 

The  Book  of  Leviticus  comprises,  at  the  utmost,  only  the 
transactions  of  a  month,  and  treats  of  meat,  burnt,  and  peace- 
offerings  (ch.  i.-iii.) ;  of  offerings  for  sins  of  ignorance  (ch.  iv., 
v.)  ;  of  trespass-offerings  for  things  knowingly  committed  (ch. 
vi.,  vii.) ;  of  the  consecration  of  Aaron  and  his  sons,  and  of 
the  priests  (ch.  viii.,  ix.) ;  of  the  sin  of  Nadab  and  Abihu  (ch. 
X.) ;  of  clean  and  unclean  animals  (ch.  xi.)  ;  of  the  purification 
of  women  (ch.  xii.)  ;  of  laws  concerning  the  leprosy  (ch.  xiii., 
xiv.)  ;  of  certain  uncleannesses  (ch.  xv.) ;  of  the  great  day  of 
atonement  (ch.  xvi.)  ;  of  the  place  of  offering  sacrifices,  and 
of  things  prohibited  (ch.  xvii.)  ;  of  marriage  (ch.  xviii.) ;  of 
various  laws  mentioned  in  Exodus  (ch.  xix.) ;  of  the  sin  of 
consulting  wizards,  &c.  (ch.  xx.)  ;  of  the  mourning,  &c.  of 
the  priests  (ch.  xxi.)  ;  of  their  infirmities,  &c.  (ch.  xxii.) ;  of 
the  Sabbath,  and  the  great  annual  festivals  (ch.  xxiii.) ;  of  the 
oil  for  the  lamp,  the  show  bread,  &c.  (ch.  xxiv.)  ;  of  the  sab- 
batical year,  year  of  jubilee.  Sic.  (ch.  xxv.)  ;  of  idolatry, 
vows,  &c.  (ch.  xxvi.,  xxvii.) 

The  Book  of  Numbers  comprehends  the  history  of  be- 
8 


86  EVIDENCE    OF    THE    AUTHENTICITY 

tween  thirty-eight  and  thirty-nine  years  ;  containing  an  ac- 
count of  the  enumeration  of  the  people  (ch.  i.)  ;  their  forma- 
tion into  a  regular  camp  (ch.  ii.)  ;  the  census  of  the  Levites, 
and  their  separation  for  the  service  of  the  tabernacle  (ch.  iii., 
iv.)  ;  the  purification  of  the  camp,  <fec.  (ch.  v.)  ;  the  law  of 
the  Nazarites  and  form  of  blessing  the  people  (ch.  vi.)  ;  the 
offerings  of  the  princes  (ch.  vii.)  ;  the  consecration  of  the 
Levites  (ch.  viii.)  ;  the  celebration  of  the  passover  (ch.  ix.)  ; 
regulations  for  fixing  and  removing  the  camp  (ch.  x.)  ;  the 
journey  of  the  Israelites  through  the  wilderness  to  the  land 
of  Moab  (ch.  xi.-xxi.)  ;  the  transactions  in  the  plains  of  Moab 
(ch.  xxii.-xxxvi.) 

The  Book  of  Deuteronomy  embraces  the  history  of  a 
period  o{ five  weeks,  or  one  lunar  month,  from  the  first  day  of 
the  eleventh  month  of  the  fortieth  year  of  the  Exodus,  to  the 
seventh  day  of  the  twelfth  month.  As  the  Israelites  were 
about  to  enter  the  promised  land,  and  many  of  them  had  not 
witnessed  the  various  transactions  in  the  wilderness,  Moses 
recapitulates  the  principal  occurrences  of  the  forty  years,  now 
almost  elapsed,  and  shows  the  necessity  of  fearing,  loving, 
and  obeying  God  (ch.  i.-iv.)  ;  repeats  the  moral,  cereinonialy 
and  judicial  law,  and  confirms  the  whole  in  the  most  solemn 
manner  (ch.  v.-xxx.)  ;  appoints  Joshua  as  his  successor,  and 
delivers  a  copy  of  the  law  to  the  priests  (ch.  xxxi.)  ;  prophe- 
sies of  things  which  should  come  to  pass  in  the  latter  days 
(ch.  xxxii.)  ;  blesses  each  of  the  tribes  prophetically  (ch. 
xxxiii.);  and  then,  having  viewed  the  whole  extent  of  the 
land  from  the  top  of  Nebo,  yields  up  the  ghost,  and  is  buried 
by  God  (ch.  xxxiv.) 

The  Book  of  Joshua  comprises  the  history  of  about  seven- 
teen years,  or,  according  to  some  chronologers,  of  twenty- 
seven  or  thirty  years  ;  containing  an  account  of  the  com- 
mission of  Joshua  as  the  general  of  the  Israelites  (ch.  i.)  ;  the 
history  of  Rahab  and  the  two  spies  (ch.  ii.);  the  miraculous 
passage  of  the  Jordan  (ch.  iii.,  iv.,  v.)  ;  the  conquest  of 
Canaan  under  Joshua  (ch.  vi.-xiii.)  ;  the  division  of  the  con- 
quered country  among  the  different  tribes  (ch.  xiv.-xxi.)  ;  the 
return  of  the  two  tribes  and  a  half  beyond  Jordan  (ch.  xxii.)  ; 
the  assembling  of  the  people  and  first  address  of  Joshua  (ch. 
xxiii.) ;  his  last  address  and  counsels  ;  death  and  burial  of 
him  and  Eleazar,  &:c.  (ch.  xxiv.) 

The  Book  of  Judges  comprises  the  history  of  about  three 
hundred  years  ;    containing  an  account  of  the   interregnum 


OF    THE    SACRED    SCRIPTURES.  87 

after  the  death  of  Joshua  (ch.  i.-iii.  4)  ;  the  introduction  of 
idolatry  among  them  by  the  idol  of  Micah  (ch.  xvii.,  xviii.) ; 
the  history  of  the  Levite  of  Ephraim  ;  the  murder  of  his  con- 
cubine by  the  Benjamites  ;  and  the  war  of  the  other  tribes 
with  them  in  consequence  (ch.  xix.-xxi.)  ;  the  servitude  of 
the  eastern  Israelites  under  Cushan  Rishathaim,  king  of 
Mesopotamia,  and  their  deliverance  by  Othniel  (ch.  iii.  5-11); 
their  servitude  under  Eglon,  king  of  Moab,  and  their  deliver- 
ance by  Ehud  (ch.  iii.  12-30)  ;  the  deliverance  of  the  west- 
ern Israelites  by  Shamgar  (ch.  iii.  31)  ;  the  servitude  of  the 
northern  Israelites  under  Jabin,  king  of  Canaan,  and  their 
deliverance  by  Deborah  and  Barak,  with  their  triumphant 
song  (ch.  iv.,  v.)  ;  the  enslaving  of  the  eastern  and  northern 
Israelites  by  Midian,  and  their  deliverance  by  Gideon  (ch. 
vi.-viii.)  ;  the  usurpation  and  death  of  Abimelech  (ch.  ix.)  ; 
the  administration  of  Tola  and  Jair  (ch.  x.  1-6)  ;  the  oppres- 
sion of  the  Israelites  by  the  Ammonites,  and  their  deliverance 
by  Jephthah  (ch.  x.  7-xii.  7)  ;  the  administration  of  Ibzan, 
Elon,  and  Abdon  (ch.  xii.  8-14)  ;  the  birth  of  Samson  ;  the 
oppression  of  the  Israelites  by  the  Philistines,  and  their 
deliverance  by  Samson,  and  his  death  (ch.  xiii.-xvi.) 

The  Book  of  Ruth  contains  an  account  of  the  sojourning 
and  death  of  Elimelech  and  his  two  sons  in  the  land  of  Moab  ; 
the  return  of  his  wife  Naomi  to  Bethlehem  with  her  daughter- 
in-law  Ruth  (ch.  i.)  ;  the  gleaning  of  Ruth  in  the  fields  of 
Boaz,  by  whom  she  is  kindly  treated  (ch.  ii.)  ;  the  conduct 
of  Ruth,  in  consequence  of  the  advice  of  Naomi,  by  which 
means  she  obtains  a  promise  of  marriage  from  Boaz,  if  a 
nearer  kinsman  should  decline  it  (ch.  iii.) ;  the  marriage  of 
Boaz  and  Ruth,  the  kinsman  having  refused  it ;  the  birth  of 
Obed :  with  the  genealogy  unto  David  (ch.  iv.) 

The  First  Book  of  Samuel  contains  an  account  of  the 
birth  of  Samuel  (ch.  i.)  ;  with  the  thanksgiving  song  of 
Hannah  (ch.  ii.  1-10) ;  the  mal-administration  of  Eli's  sons 
(ch.  ii.  11-36)  ;  the  call  of  Samuel,  and  the  denunciation 
against  Eli's  house  (ch.  iii.) ;  the  capture  of  the  ark  by  the 
Philistines,  and  the  completion  of  God's  judgment  against  the 
house  of  Eli  (ch.  iv.)  ;  the  chastisement  inflicted  on  the 
Philistines  for  retaining  the  ark  (ch.  v.)  ;  its  return,  and  the 
punishment  of  those  who  profaned  its  sanctity  (ch.  vi.)  ;  the 
repentance  of  the  people  at  Mizpeh,  and  the  subduing  of  the 
Philistines  (ch.  vii.) ;  the  election  of  Saul  for  a  king,  in  con- 
sequence of  the  ill-advised  desire  of  the  Israelites  (ch.  viii.- 


88  EVIDENCE    OF    THE    AUTHENTICITY 

xii.) ;  the  wars  of  Saul  with  the  Philistines  (ch.  xiii.,  xiv.) ; 
his  sins  and  rejection  (ch.  xv.)  ;  the  anointing  of  David  (ch. 
xvi.)  ;  his  victory  over  GoHath  (ch.  xvii.)  ;  his  unjust  per- 
secutions by  Saul  (ch.  xviii.-xxvii.) ;  the  death  of  Samuel, 
whom  Saul  consults  by  means  of  the  witch  of  Endor  (ch. 
xxviii.) ;  the  defeat,  death,  and  burial  of  Saul  and  his  sons, 
&c.  (ch.  xxix.-xxxi.) 

The  Second  Book  of  Samuel  comprises  a  period  of  nearly 
forty  years,  from  A.  M.  2949  to  2989 ;  containing  an  account 
of  David's  receiving  intelligence  of  the  death  of  Saul  and 
Jonathan,  with  his  lamentation  over  them  (ch.  i.) ;  his  triumph 
over  the  house  of  Saul,  and  confirmation  in  the  kingdom  (ch. 
ii.-iv.) ;  his  victories  over  the  Jebusites  and  Philistines  (ch. 
v.);  the  bringing  up  of  the  ark  to  Jerusalem  (ch.  vi.);  the 
rejection  of  David's  purpose  for  building  a  temple,  with  his 
prayer  on  the  occasion  (ch.  vii.) ;  his  victories  over  the 
Philistines,  Ammonites,  Syrians,  &c.  (ch.  viii.-x.)  ;  his  sin 
in  the  matter  of  Uriah ;  the  divine  judgment  pronounced 
against  him  ;  his  repentance  and  pardon  ;  with  the  birth  of 
Solomon  (ch.  xi.,  xii.)  ;  his  domestic  troubles  in  consequence; 
the  sin  and  fratricide  of  Amnon  (ch.  xiii.) ;  the  rebellion  and 
death  of  Absalom,  and  David's  mourning  on  the  occasion  (ch. 
xiv.-xviii.) ;  the  return  of  David,  with  the  quelling  of  Sheba's 
insurrection  (ch.  xix.,  xx.) ;  his  punishment  of  the  sons  of 
Saul,  and  last  war  with  the  Philistines  (ch.  xxi.) ;  his  psalm 
of  thanksgiving,  his  last  words,  and  his  mighty  men  (ch.  xxii., 
xxiii.) ;  his  offence  in  numbering  the  people  ;  its  punishment; 
with  his  penitence  and  sacrifice  (ch.  xxiv.) 

The  First  Book  of  Kings  comprises  a  period  of  126  years, 
from  A.  M.  2989  to  3115  ;  containing  an  account  of  the  latter 
days  of  David,  and  inauguration  of  Solomon  (ch.  i.)  ;  David's 
charge  to  Solomon,  and  death  (ch.  ii.  1-11) ;  Solomon's  reign 
to  the  building  of  the  temple  (ch.  ii.  12-iv.)  ;  his  dominion, 
and  preparations  for  the  temple  (ch.  v.) ;  the  building  of  the 
temple,  and  Solomon's  house  (ch.  vi.,  vii.) ;  the  dedication  of 
the  temple  (ch.  viii.)  ;  God's  covenant  with  Solomon  (ch.  ix. 
1-9) ;  the  transactions  during  the  remainder  of  his  reign, 
and  his  death  (ch.  ix.  10-xi.);  the  accession  of  Rehoboam, 
and  division  of  the  two  kingdoms  (ch.  xii.  1-19) ;  the  reigns 
of  Rehoboam  over  Judah,  and  Jeroboam  over  Israel  (ch.  xii. 
20-xiv.) ;  the  reigns  of  Abijah  and  Asa,  kings  of  Judah,  and 
of  Nadab,  Baasha,  Elah,  Zimri,  and  Ahab,  kings  of  Israel, 


OF    THE    SACRED    SCRIPTURES.  89 

(ch.  xv.-xxii.  40)  ;  the  reign  of  Jehoshaphat  (eh.  xxii.  41 
ad  fn.) 

The  Second  Book  of  Kings  contains  an  account  of  the 
reigns  of  Jehoshaphat  and  of  his  associate  Jehoram,  kings  of 
Judah,  and  of  Ahaziah  and  Joram,  kings  of  Israel ;  the  trans- 
lation of  Elijah,  and  the  designation  of  Elisha  as  his  successor, 
and  the  miracles  wrought  by  him  (ch.  i.-viii.  2) ;  the  reign 
of  Jehoram  alone,  and  of  Ahaziah,  kings  of  Judah,  and  of 
Jehoram,  king  of  Israel  (ch.  viii.  3-29) ;  the  appointment  of 
Jehu  as  king  of  Israel,  who  slays  Jehoram,  and  reigns  in  his 
stead ;  the  death  of  Ahaziah,  king  of  Judah,  and  the  usurpa- 
tion of  Athaliah  (ch.  ix.-xi.  3) ;  the  reign  of  Jehoash,  king 
of  Judah,  and  the  reigns  of  Jehoahaz  and  Jehoash,  kings  of 
Israel ;  the  death  of  Elisha,  and  the  miracle  performed  at  his 
grave  (ch.  xi.  4-xiii.)  ;  the  reigns  of  Amaziah,  Azariah,  or 
Uzziah,  and  Jotham,  kings  of  Judah,  and  of  Jehoash,  or  Joash, 
Jeroboam  II.,  Zechariah,  Shallum,  Menahem,  Pekahiah,  and 
Pekah,  kings  of  Israel  (ch.  xiv.,  xv.) ;  the  reign  of  Ahaz, 
king  of  Judah  ;  the  termination  of  the  interregnum  in  the 
kingdom  of  Israel  by  Hoshea,  the  last  sovereign,  in  the  ninth 
year  of  whose  reign,  the  ten  tribes  are  carried  captive  to 
Assyria  (ch.  xvi.,  xvii.) ;  the  reign  of  Hezekiah ;  his  war 
with  the  Assyrians  ;  his  recovery  from  a  mortal  disease  ;  and 
his  death  (ch.  xviii.-20) ;  the  reigns  of  Amon  and  Manasseh 
(ch.  xxi.) ;  the  reign  of  Josiah  (ch.  xxii.,  xxiii.  30) ;  the 
reigns  of  Jehoahaz,  Jehoiakim,  and  Zedekiah,  the  last  king 
of  Judah  ;  the  taking  of  Jerusalem,  burning  of  the  temple, 
and  captivity  of  the  Jews  to  Babylon  (ch.  xxiii.  31-xxv.) 

The  First  Book  of  Chronicles  comprises  a  period  of 
2989  years,  and  contains  an  account  of  the  genealogies  of 
the  patriarchs  from  Adam  to  Jacob  (ch.  i.) ;  the  sons  of  Jacob, 
with  the  genealogy  of  Judah  to  David  (ch.  ii.) ;  the  posterity 
of  David  to  Zerubbabel  (ch.  iii.) ;  a  second  genealogy  of 
Judah,  and  the  genealogy  of  Simeon  (ch.  iv.) ;  the  genealo- 
gies, exploits,  and  captivity  of  Reuben,  Gad,  and  the  half 
tribe  of  Manasseh  (ch.  v.) ;  the  genealogy  of  Levi  and  Aaron, 
with  the  offices  and  cities  of  the  priests  and  Levites  (ch.  vi.) ; 
the  genealogies  of  Issachar,  Benjamin,  Naphtali,  Manasseh, 
Ephraim,  and  Asher  (ch.  vii.) ;  the  genealogy  of  Benjamin 
to  Saul,  with  the  children  and  descendants  of  Saul  (ch.  viii.) ; 
the  first  inhabitants  of  Jerusalem,  after  the  captivity  (ch.  ix. 
2-34) ;  the   pedigree,  defeat,  death,  and  burial  of  Saul  (ch. 


90  EVIDENCE    OF    THE    AUTHENTICITY 

ix.  35-44,  X.) ;  the  history  and  transactions  of  the  reign  of 
David  (ch.  xi.-xxix.) 

The  Secoisd  Book  of  Chronicles  embraces  a  period  of 
469  years,  from  the  accession  of  Solomon,  A.  M.  2989,  to  the 
return  from  captivity,  A.  M.  3468  ;  containing  an  account  of 
the  piety,  wisdom,  riches,  and  grandeur  of  Solomon  (ch.  i.) ; 
his  erection  and  consecration  of  the  temple,  &c.  ;  the  re- 
mainder of  his  reign,  and  death  (ch.  ii.-ix.)  ;  the  accession 
of  Rehoboam  ;  the  division  of  Israel ;  and  the  plundering  of 
Jerusalem  by  Shishak  (ch.  x.-xii.) ;  the  reigns  of  Abijah  and 
Asa,  kings  of  Judah  (ch.  xiii.-xvi.) ;  the  reign  of  Jehoshaphat 
(ch.  xvii.-xx.)  ;  the  reigns  of  Jehoram  and  Ahaziah  ;  the 
usurpation  of  Athaliah  (ch.  xxi.-xxiv.) ;  the  reigns  of  Amaziah, 
Uzziah,  and  Jotham  (ch.  xxv.-xxvii.)  ;  the  reign  of  Ahaz  (ch. 
xxviii.)  ;  the  reign  of  Hezekiah  (ch.  xxix.-xxxii.)  ;  the  reigns 
of  Manasseh  and  Amon  (ch.  xxxiii.) ;  the  reign  of  Josiah 
(ch.  xxxiv.,  XXXV.)  ;  the  reigns  of  Jehoahaz,  Jehoiakim, 
Jehoiachin,  and  Zedekiah ;  the  destruction  of  Jerusalem,  and 
of  the  temple  ;  and  the  edict  of  Cyrus  for  the  return  from 
captivity  (ch.  xxxvi.) 

The  Book  of  Ezra  contains  a  continuation  of  the  Jewish 
history  from  the  time  at  which  the  Chronicles  conclude,  to 
the  20th  year  of  Artaxerxes  Longimanus,  a  period  of  about 
80  years  ;  containing  an  account  of  the  edict  of  Cyrus,  grant- 
ing permission  to  the  Jews  to  return,  and  rebuild  Jerusalem 
and  the  temple  (ch.  i.) ;  the  people  who  returned  under 
Zerubbabel,  with  their  offerings  toward  rebuilding  the  temple 
(ch.  ii.) ;  the  erection  of  the  altar  of  burnt-offering,  and  the 
laying  of  the  foundation  of  the  temple  (ch.  iii.) ;  the  opposition 
of  the  Samaritans,  and  consequent  suspension  of  the  building 
of  the  temple  (ch.  iv.)  ;  the  decree  of  Darius  Hystaspes, 
granting  the  Jews  permission  to  complete  the  building  of  the 
temple  and  city,  which  they  accomplish  in  the  sixth  year  of 
his  reign  (ch.  v.,  vi.)  ;  the  departure  of  Ezra  from  Babylon, 
with  a  commission  from  Artaxerxes  Longimanus  (ch.  vii.)  ; 
his  retinue  and  arrival  at  Jerusalem  (ch.  viii.) ;  his  prayer  on 
account  of  the  intermixture  of  the  Jews  with  heathen  nations 
(ch.  ix.)  ;  the  reformation  effected  by  him  (ch.  x.) 

The  Book  of  Nehemiah  contains  an  account  of  the  depar- 
ture of  Nehemiah  from  Shushan,  with  a  royal  commission  to 
rebuild  the  walls  of  Jerusalem,  and  his  arrival  there  (ch.  i., 
ii.  1-11);  the  building  of  the  walls,  notwithstanding  the  ob- 
stacles interposed  by  Sanballat  (ch.  ii.  12-vii.  4)  ;  the    first 


I 


OF    THE    SACRED    SCRIPTURES,  91 

reformation  effected  by  Nehemiah,  with  his  return  to  Persia, 
containing  a  register  of  the  persons  who  first  returned  from 
Babylon,  and  an  account  of  the  oblations  at  the  temple  (ch. 
vii.  5-72)  ;  the  reading  of  the  law,  and  the  celebration  of  the 
feast  of  tabernacles  (ch.  viii.)  ;  a  solemn  fast,  with  the  renewal 
of  the  covenant  with  Jehovah  (ch.  ix.,  x.)  ;  the  names  and 
families  of  those  who  dwelt  at  Jerusalem  and  other  cities ; 
and  of  the  high-priests,  Levites,  and  singers  (ch.  xi.,  xii.  1— 
26) ;  the  completion  and  dedication  of  the  walls  (ch.  xii. 
27-47) ;  occurrences  at  Jerusalem  during  Nehemiah's  absence 
(ch.  xiii.  1-6)  ;  Nehemiah's  return  to  Jerusalem,  and  the  se- 
cond reformation  effected  by  him  (ch.  xiii.  7-31.) 

The  history  of  the  Book  of  Esther  comes  in  between  the 
sixth  and  seventh  chapters  of  Ezra,  commencing  about  A.  M. 
3540,  and  continuing  through  a  period  of  twelve  years :  it 
relates  the  royal  feast  of  Ahasuerus  ;  the  disgrace  of  Vashti 
(ch.  i.)  ;  the  elevation  of  Esther  to  the  Persian  throne  ;  the 
essential  service  rendered  to  the  king  by  Mordecai,  in  detect- 
ing a  plot  against  his  life  (ch.  ii.)  ;  the  promotion  of  Haman, 
and  his  purposed  destruction  of  the  Jews  (ch.  iii.) ;  the  con- 
sequent affliction  of  the  Jews,  and  the  measures  pursued  by 
them  (ch.  iv.)  ;  the  defeat  of  Haman's  plot,  through  the  in- 
strumentality of  Esther,  against  Mordecai  (ch.  v.,  vi.,  vii.) ;  and 
also  the  defeat  of  his  general  plot  against  the  Jews  (ch.  viii., 
ix.  1-15)  ;  the  institution  of  the  feast  of  Purim  to  commemo- 
rate this  deliverance  (ch.  ix.  16-32);  the  advancement  of 
Mordecai  (ch.  x.) 

The  Book  of  Job  opens  with  an  account  of  Job's  piety  and 
prosperity,  the  charge  of  hypocrisy  and  selfishness  which  Sa- 
tan brings  against  him,  and  the  permission  he  obtained  from 
God  to  reduce  him  to  the  deepest  distress,  as  a  trial  of  his 
integrity  (ch.  i.  1-13);  it  proceeds  to  relate  the  first  trial  of 
Job,  in  the  loss  of  property  and  children,  and  the  declaration 
of  his  integrity  (ch.  i.  14-22) ;  the  second  trial  of  Job,  in  the 
severe  affliction  of  his  person,  and  the  visit  of  his  three  friends 
to  console  him  (ch.  ii.) ;  the  complaint  of  Job  on  his  calami- 
tous situation,  which  is  the  ground-work  of  the  following  ar- 
guments (ch.  iii.) ;  the  speech  of  Eliphaz,  in  which  he  reproves 
the  impatience  of  Job,  and  insinuates  that  his  sufferings  are 
the  punishment  of  some  secret  iniquity  (ch.  iv.,  v.) ;  Job's  re- 
ply, in  which  he  apologizes  for  the  intemperance  of  his  grief 
by  the  magnitude  of  his  calamities,  prays  for  speedy  death, 
accuses  his  friends  of  cruelty,  and   expostulates  with  God, 


US  EVIDENCE  OF  THE  AUTHENTICITY 

whose  mercy  he  supplicates  (ch.  vi.,  vii.) ;  the  resumption  of 
the  argument  of  Eliphaz  by  Bildad,  who  reproves  Job  with 
greater  acrimony,  and  accuses  him  of  irreligion  (ch.  viii.) ; 
the  answer  of  Job,  in  which,  while  he  acknowledges  the  jus- 
tice and  sovereignty  of  God,  he  argues  that  his  afflictions  are 
no  proof  of  his  wickedness,  and  in  despair  again  wishes  for 
death  (ch.  ix.,  x.) ;  the  prosecution  of  the  argument  by  Zophar 
with  still  greater  severity,  who  exhorts  Job  to  repentance  as 
the  only  means  to  recover  his  former  prosperity  (ch.  xi.) ;  the 
answer  of  Job,  who  retorts  on  his  friends,  censuring  their 
pretensions  to  superior  knowledge,  and  charging  them  with 
false  and  partial  pleading  against  him,  and  appeals  to  God, 
professing  his  hope  in  a  future  resurrection  (ch.  xii.-xiv.) ; 
the  resumption  of  the  argument  by  Eliphaz,  who  accuses  Job 
of  impiety  in  justifying  himself  (ch.  xv.) ;  the  reply  of  Job, 
who  complains  of  the  increasing  unkindness  of  his  friends, 
protests  his  innocence,  and  looks  to  death  as  his  last  resource 
(ch.  xvi.,  xvii.) ;  the  recapitulation  of  the  former  line  of  argu- 
ment by  Bildad,  who  applies  it  with  increased  asperity  to  Job, 
whose  aggravated  sufferings,  he  urges,  are  justly  inflicted  on 
him  (ch.  xviii.) ;  the  appeal  of  Job  to  his  friends,  and  from 
them  to  God  ;  professing  his  faith  in  a  future  resurrection,  he 
cautions  his  friends  to  cease  from  their  invectives,  lest  God 
should  chastise  them  (ch.  xix.)  ;  the  retort  of  Job's  appeal 
upon  himself  by  Zophar  (ch.  xx.);  the  reply  of  Job,  in  which 
he  discusses  at  large  the  conduct  of  Divine  Providence,  in 
order  to  evince  the  fallacy  of  Zophar's  argument  of  the  short- 
lived triumph  of  the  wicked  (ch.  xxi.)  ;  the  resumption  of  the 
charge  by  Eliphaz,  in  which  he  represents  Job's  vindication 
and  appeal  as  displeasing  to  God ;  contends  that  certain  and 
utter  ruin  is  the  uniform  lot  of  the  wicked;  and  concludes 
with  renewed  exhortation  to  repentance  and  prayer  (ch.  xxii.) ; 
the  reply  of  Job,  in  which  he  desires  to  plead  his  cause  be- 
fore God,  whose  omnipresence  he  delineates  in  the  sublimest 
language,  urging  that  his  sufferings  are  trials  of  his  faith  and 
integrity ;  and  he  shows  that  the  wicked  frequently  escape 
punishment  in  this  life  (ch.  xxiii.,  xxiv.) ;  the  rejoinder  of  Bil- 
dad, who  repeats  his  former  proposition,  that,  since  no  man 
is  without  sin  in  the  sight  of  God,  consequently  Job  cannot 
be  justified  in  his  sight  (ch.  xxv.)  ;  the  answer  of  Job,  who, 
having  reproved  the  harsh  conduct  of  Bildad,  re-vindicates 
his  own  conduct  with  great  warmth  and  animation,  and  con- 
cludes by  repeating  his  ardent  wish  for  an   immediate  trial 


OF  THE  SACRED  SCRIPTURES.  93 

with  his  calumniator  before  the  tribunal  of  God  (ch.  xxvi.- 
xxxi.) ;  the  summing  up  of  the  whole  argument  by  Elihu  ;  who, 
having  condemned  the  conduct  of  all  the  disputants,  proceeds 
to  contest  several  of  Job's  positions,  and  to  show  that  God 
frequently  afflicts  the  children  of  men  for  the  best  purposes, 
and  that  in  every  instance  our  duty  is  submission :  and  con- 
cludes with  a  grand  description  of  the  omnipotence  of  the 
Creator  (ch.  xxxii.-xxxvii.) ;  the  termination  of  the  controver- 
sy by  the  appearance  of  Jehovah  to  pronounce  judgment ;  who 
addresses  Job  out  of  a  whirlwind,  in  a  most  sublime  and  mag- 
nificent speech,  in  which  are  illustrated  the  omnipotence  of 
God,  and  man's  utter  ignorance  of  his  ways  in  the  works  of 
creation  and  providence  (ch.  xxxviii.-xli.) ;  the  submission  of 
Job,  which  is  accepted ;  his  restoration  to  his  former  pros- 
perity ;  and  the  double  increase  of  his  substance  (ch.  xlii.) 

The  Book  of  Psalms  consists  of  hymns  composed  by  vari- 
ous authors,  at  different  times,  and  on  various  occasions.  As, 
by  HEMAN,  on  the  affliction  of  Israel  in  Egypt,  88.  By 
MOSES,  on  the  shortening  of  man's  life,  90.  By  DAVID, 
on  his  victory  over  Goliath,  9  ;  on  being  advised  to  flee  to  the 
mountains,  11  ;  on  Saul's  soldiers  surrounding  his  house,  59 ; 
on  being  with  the  Philistines  at  Gath,  56  ;  on  leaving  the  city 
of  Gath,  34  ;  on  being  in  the  cave  of  AduUam,  142  ;  on  the 
priests  murdered  by  Doeg,  17;  on  the  persecution  by  Doeg, 
52,  109,  35,  140  ;  on  the  persecution  by  Saul,  64,  31  ;  on  the 
treachery  of  the  Ziphites,  54  ;  on  his  refusal  to  kill  Saul,  57, 
58  ;  on  being  in  the  wilderness  of  Engedi,  63 ;  on  being 
driven  out  of  Judea,  141  ;  on  being  made  king  of  Israel,  139  ; 
on  the  first  removal  of  the  ark,  68  ;  on  the  second  removal  of 
the  ark,  24, 132, 105,  96,  106  ;  on  Nathan's  prophetic  address, 
2,  45,22,  16,  118,  110  ;  on  the  conquest  of  Syria  and  Edom 
by  Joab,  60,  108  ;  on  the  war  with  the  Ammonites  and  Syri- 
ans, 20,  21  ;  on  his  adultery  with  Bathsheba  and  murder  of 
Uriah,  6,  51,  32,  38,  39,  40,  41,  103  ;  on  his  flight  from  Ab- 
salom, 3  ;  on  the  reproaches  of  Shimei,  7 ;  on  being  by  the 
Jordan,  having  fled  from  Absalom,  42,  43,  55,  4,  5,  62,  143, 
144,  70,  71  ;  on  the  conclusion  of  his  wars,  18  ;  on  the  dedi- 
cation of  Araunah's  thrashing  floor,  30 ;  after  his  advice  to 
Solomon,  91  ;  on  a  review  of  his  past  life,  145  ;  occasions 
and  dates  unknown,  8,  12,  19.  23,  28,  29,  33,  61,  65,  69,  86, 
95,  101,  104,  120,  121,  122, 124,  131,  133  ;  on  the  coronation 
of  Solomon,  72.  By  SOLOMON,  on  the  removal  of  the  ark 
into  the  temple,  47,  97,  98,  99,  100 ;  on  the  dedication  of  the 


94  EVIDENCE    OF    THE    AUTHENTICITY 

temple,  135,  136.  By  ASAPH,  on  Asa's  victory  over  Israel, 
78.  By  ASAPH  and  others,  on  the  reign  of  Jehoshaphat, 
82,  115,  46.  By  HEZEKIAH,on  the  blasphemous  message 
of  Rab-shakeh,  44.  By  ASAPH,  on  the  destruction  of  Sen- 
nacherib's army,  73,  75,  76  ;  on  the  burning  of  the  temple  at 
Jerusalem,  79,  74,  83,  94.  By  ASAPH,  ETHAN,  and  others, 
during  the  Babylonian  captivity,  137,  130,  80,  77,37,  67,  49, 
53,  50,  10,  13,  14,  15,  25,  26,  27,  36,  89,  92,  93,  123.  By 
DANIEL,  near  the  close  of  the  captivity,  102.  By  the  SONS 
of  KORAH,  on  the  decree  of  Cyrus  for  restoring  the  Jews, 
126,  85.  By  various  authors,  on  the  return  of  the  Jews  from 
captivity,  107,  87,  111,  112,  113,  114,  116,  117,  125,127, 
128,  134.  By  the  SONS  of  KORAH,  on  the  foundation  of 
the  second  temple,  84,  66.  By  EZRA  or  NEHEMIAH,  on 
the  opposition  of  the  Samaritans,  129.  By  HAGGAI  or 
ZECHARIAH,  on  the  rebuilding  of  the  temple,  138.  By 
various  authors,  on  the  dedication  of  the  second  temple,  48, 
81,  146,  147,  148,  149,  150.  By  EZRA,  as  manuals  of  de- 
votion, 1,  119. 

The  Book  of  Proverbs  has  properly  been  divided  into  five 
parts.  Thej^r^^  part,  which  is  a  kind  of  preface,  contains  a 
series  of  admonitions,  cautions,  and  excitements  to  the  study 
of  wisdom,  from  a  teacher  to  his  pupil ;  delivered  in  varied, 
elegant,  polished,  and  sublime  language  ;  aptly  connected  in 
all  its  parts;  embellished  with  beautiful  descriptions  and  per- 
sonifications ;  and  decorated  with  all  the  ornaments  of  poetry, 
so  that  it  scarcely  yields  in  elegance  and  splendor  to  any  of 
the  sacred  writings  (ch.  i.— ix.)  :  the  second  part  consists  of 
those  proverbs  or  maxims  which  constitute  that  wisdom  to 
which  in  the  preceding  part  we  were  incited ;  given  in  un- 
connected, general  sentences,  expressed  with  much  neatness 
and  simplicity,  and  truly  "  like  apples  of  gold  in  pictures  of 
silver"  (ch.  x.-xxii.  16) :  in  the  third  part,  the  tutor,  for  a 
more  lively  effect,  drops  the  sententious  style,  and  addresses 
his  pupil  as  present,  to  whom  he  gives  renewed  and  connected 
admonitions  and  exhortations  to  the  study  of  wisdom  (ch.  xxii. 
17-xxiv.) :  the  fourth  part  is  a  collection  of  Solomon's  pro- 
verbs, made  by  "  the  men  of  Hezekiah"  (2  Chron.  xxxi.  20, 21 ), 
and,  like  the  second  part,  consists  of  detached,  unconnected 
sentences  (ch.  xxv.-xxix.) :  the  fifth  part  contains  the  wise 
expostulations,  admonitions,  and  instructions  delivered  by 
Agur  the  son  of  Jakeh  to  his  pupils  Ithiel  and  Ucal  (ch.  xxx.) ; 


OF  THE  SACRED  SCRIPTURES.  95 

and  also  the  precepts  of  a  motlier,  who  is  not  named,  to  her 
son  Lemuel  (ch.  xxxi.) 

The  Book  of  Ecclesiastes  is  an  inquiry  into  the  chief 
GOOD,  or  what  can  render  a  man  happy ;  in  discussing  which 
Solomon  first  shows  what  is  not  happiness,  and  then  what  it 
is.  Accordingly,  the  book  has  been  very  properly  divided 
into  two  parts ;  in  the  former  of  which  he  shows,  from  his 
own  experience,  the  vanity  of  all  terrestrial  objects  and  pur- 
suits, of  wisdom  and  knowledge  (apart  from  true  religion),  of 
mirth  and  pleasure,  of  riches,  magnificence,  power,  and 
wealth,  interspersed  with  many  counsels  how  the  vanity  or 
vexation  of  each  may  be  abated,  and  frequent  intimations  that 
true  wisdom  is  far  preferable  to  all  other  acquisitions,  and  that 
a  cheerful  use  of  providential  blessings  is  much  better  than 
covetousness  (ch.  i.-vi.  9) ;  and  in  the  latter  part,  he  shows 
that  true  happiness  is  only  to  be  found  in  a  religious  and  virtu- 
ous life,  which  constitutes  the  truest  wisdom  (ch.  vi.  10-xii.) 
Here,  indeed,  the  royal  Preacher  sometimes  pauses  to  show 
the  vanity  of  things  incidentally  mentioned  ;  yet  this  part  is 
chiefly  occupied  in  teaching  us  where  and  how  to  seek  pre- 
sent comfort  and  final  happiness  ;  inculcating  a  cheerful,  lib- 
eral, and  charitable  use  of  temporal  blessings,  without  expect- 
ing to  derive  from  them  any  permanent  or  satisfactory  delight ; 
to  be  patient  under  unavoidable  evils ;  not  to  aim  at  perilous, 
arduous,  and  impracticable  changes  ;  to  fill  up  the  station  al- 
lotted us  in  a  peaceable,  equitable,  and  prudent  manner  ;  to 
be  humble,  contented,  and  affectionate  ;  and  to  do  good  abund- 
antly, and  persevere  in  so  doing,  for  the  pleasure  arising  from 
it,  and  from  the  expectation  of  a  gracious  reward. 

The  Song  of  Solomon,  as  a  poem,  is  allowed  by  the  best 
judges  to  be  finished  in  the  highest  style  of  elegance  and 
beapty  ;  and,  from  the  earliest  age  of  the  church,  it  has  been 
considered  as  a  mystical  allegory,  in  the  form  of  a  pastoral, 
in  which  are  represented  the  reciprocal  love  of  Jehovah  and 
his  church,  under  figures  taken  from  the  endearing  relation 
and  chaste  affection  which  subsists  between  a  bridegroom 
and  his  espoused  bride — an  emblem  continually  employed  in 
the  Scriptures. 

The  Prophecies  of  Isaiah  have  been  divided  into  six  parts. 
Part  I.  consists  of  four  prophetic  discourses  delivered  in  the 
reigns  of  Uzziah  and  Jotham  ;  in  which  the  prophet  inveighs 
against  the  crimes  of  the  Jews,  declares  the  judgments  of 
God  against  them,  and  predicts  a  more  auspicious  time,  and 


06  EVIDENCE    OF    THE    AUTHENTICITY 

foretels  the  promulgation  of  the  Gospel,  and  the  coming  of 
the  Messiah  to  judgment,  (eh.  i.-vi.)  Part  II.  concerns  the 
reign  of  Ahaz,  and  consists  of  three  prophetic  discourses,  in 
which  the  prophet  speaks  of  the  siege  of  Jerusalem  by  Pekah 
and  Rezin,  and  of  the  birth  of  Immanuel,  as  a  proof  of  the 
approaching  deliverance  of  Judah ;  predicts  the  calamities 
which  were  to  fall  on  the  kingdoms  of  Syria  and  Israel ;  fore- 
tels the  destruction  of  Sennacherib's  army;  and  thence 
takes  occasion  to  launch  forth  into  a  display  of  the  deliver- 
ance of  God's  people  by  the  Messiah,  (ch.  vi.-xii.)  Part  III. 
consists  of  eight  prophetic  discourses,  probably  delivered  in 
the  reign  of  Ahaz,  in  which  he  declares  the  fate  of  the  Ba- 
bylonians, Philistines,  Moabites,  Syrians,  Egyptians,  Tyrians, 
and  other  nations  with  whom  the  Jews  had  any  intercourse, 
(ch.  xiii.-xxiv.)  Part  IV.  consists  of  five  discourses,  de- 
livered in  the  reign  of  Hezekiah,  containing  a  prediction  of 
the  great  calamities  which  should  befall  the  people  of  God, 
his  merciful  preservation  of  a  remnant,  and  their  restoration 
to  their  own  country,  their  conversion  to  the  gospel,  and  the 
destruction  of  Antichrist,  (ch.  xxiv.-xxxvi.)  Part  V.  contains 
the  history  of  the  invasion  of  Sennacherib,  and  the  destruc- 
tion of  his  army,  (ch.  xxxvi.-xxxix.  Part  VI.  consists  of 
twelve  discourses,  probably  delivered  towards  the  end  of 
Hezekiah's  reign  ;  in  which  the.  prophet  predicts  the  return 
from  the  Babylonian  captivity  ;  exposes  the  folly  of  idolatry  ; 
and  personifying  the  Messiah,  speaks  of  his  sufferings,  death, 
and  burial ;  foretels  his  coming,  the  vocation  of  the  Gentiles, 
the  glory  of  the  latter  days,  and  the  disgrace  of  all  false 
prophets  and  teachers,  &c.,  (ch.  xl.-lxvi.) 

The  Prophecies  of  Jeremiah  were  delivered  at  various 
times,  and  on  particular  occasions,  during  forty  or  forty-three 
years,  under  Josiah,  Jehoiakim,  Jechoniah,  and  Zedekiah,  as 
well  as  after  the  destruction  of  Jerusalem,  and  also  in  Egypt. 
These  prophecies,  the  circumstantial  accomplishment  of 
which  is  often  specified  in  the  Sacred  Writings,  are  of  a 
very  distinguished,  determinate^  and  illustrious  character.  He 
foretold  the  fate  of  Zedekiah,  and  the  calamities  which  im- 
pended over  his  country ;  representing,  in  the  most  de- 
scriptive terms,  and  under  the  most  expressive  images,  the 
destruction  which  the  invading  army  should  produce  ;  and 
bewailing,  in  pathetic  expostulation,  the  spiritual  adulteries 
which  had  provoked  Jehovah,  after  long  forbearance,  to 
threaten  Judah  with  condign  punishment,  at  a  time  when  the 


OF    THE    SACRED    SCRIPTURES.  9** 

false  prophets  deluded  the  nation  with  promises  of  "  assured 
peace,"  and  when  the  people,  in  impious  contempt  of  "  the 
word  of  the  Lord,"  defied  its  accomplishment.  He  also 
predicted  the  Babylonish  captivity,  and  the  precise  period  of 
its  duration  ;  the  destruction  of  Babylon,  and  the  downfall  of 
many  nations ;  the  gradual  and  successive  completion  of 
which  predictions  kept  up  the  confidence  of  the  Jews,  for 
the  accomplishment  of  those  prophecies  which  he  delivered 
relative  to  the  Messiah  and  his  period ;  his  miraculous  con- 
ception (ch.  xxxi.  22)  ;  his  divinity  and  mediatorial  king- 
dom (xxiii.  5,  6,  xxxiii.  14-18)  ;  and  particularly  the  new 
and  everlasting  covenant  which  was  to  be  established  with 
the  true  Israel  of  God  upon  the  sacrifice  of  the  Messiah, 
(ch.  xxxi.  31-36  ;  xxxiii.  8,  9,  26.) 

The  Prophecy  of  Ezekiel  opens  with  an  account  of 
Ezekiel's  first  vision,  his  call  to  the  prophetic  office,  his  com- 
mission, instructions,  and  encouragements  for  executing  it 
(ch.  i.-iii.)  ;  after  which  he  foretels  the  impending  captivity 
and  dreadful  calamities  of  the  remnant  of  Judah  and  Jerusa- 
lem, for  their  idolatry,  impiety,  and  profligacy,  and  the  Divine 
judgments  to  be  inflicted  on  the  false  prophets  and  prophet- 
esses who  had  deluded  and  hardened  them  in  their  rebellion 
against  God  (ch.  iv.-xxiv.)  ;  predicts  the  destruction  of  the 
Ammonites  (ch.  xxv.  1-7),  Moabites  (ver.  8-11),  Edomites 
(ver.  12-14),  and  Philistines,  (ver.  15-17)  ;  announces  the 
ruin  and  desolation  of  Tyre  and  Sidon  (ch.  xxvi.-xxviii.) ; 
the  fall  of  Egypt,  and  the  base  degeneracy  of  its  future  in- 
habitants (ch.  xxix.-xxxii.)  ;  exhorts  the  Jews  to  repentance 
and  reformation,  and  consoles  them  with  promises  of  their 
future  deliverance  under  Cyrus,  but  principally  of  their  final 
restoration  and  conversion  under  the  kingdom  of  the  Messiah, 
and  the  destruction  of  their  enemies  (ch.  xxxiii.-xxxix.) ;  and 
describes  his  prophetic  vision  of  the  new  city  of  Jerusalem 
and  the  temple,  and  the  directions  concerning  the  division  of 
the  Holy  Land,  (ch.  xl.-xlviii.) 

The  Book  of  Daniel  may  be  divided  into  two  parts. 
Part  I.  is  chiefly  historical,  and  contains  an  account  of  the 
captivity  and  education  of  Daniel  and  his  companions  (ch.  i.) , 
Nebuchadnezzar's  prophetic  dream,  with  its  interpretation 
(ch.  ii.) ;  the  miraculous  deliverance  of  Shadrach,  Meshach, 
and  Abednego,  from  the  fiery  furnace  (ch.  iii.)  ;  the  punish- 
ment of  Nebuchadnezzar's  pride  and  arrogance,  by  the  loss  of 
his  reason  and  throne  for  seven   years  (ch.  iv.) ;   the  impiety 


98  EVIDENCE  OF    THE    AUTHENTICITY 

and  portended  fate  of  Belshazzar  (ch.  v.)  ;  the  miraculous 
preservation  of  Daniel  in  the  lion's  den  (ch.  vi.)  Part  II.  is 
strictly  prophetical,  and  comprises  an  account  of  Daniel's 
vision  of  the  four  beasts,  respecting  the  four  great  monarchies 
of  the  world — the  Babylonian,  Medo-Persian,  Macedonian, 
and  Roman  (ch.  vii.)  ;  his  vision  of  the  ram  and  he-goat,  in 
which  is  foretold  the  destruction  of  the  Medo-Persian  empire, 
typified  by  the  ram,  by  the  Macedonians,  or  Greeks,  under 
Alexander,  represented  by  the  he-goat  (ch.  viii.);  his  pre- 
diction of  the  seventy  prophetic  weeks,  or  490  years,  which 
should  elapse  from  the  date  of  the  edict  to  rebuild  Jerusalem 
and  the  temple,  to  the  death  of  the  Messiah  (ch.  ix.)  ;  his 
last  vision,  in  which  he  is  informed  of  various  particulars  re- 
specting the  Persian,  Grecian,  and  Roman  empires,  the  king- 
dom of  the  Messiah,  and  the  rise,  tyranny,  and  fall  of  Anti- 
christ, (ch.  x.-xii.) 

The  Book  of  Hosea  consists  of  fourteen  chapters,  in  which 
the  prophet,  under  the  figure  of  a  wife  proving  unfaithful  to 
her  marriage  vows,  and  bearing  children  who  follow  her  ex- 
ample, represents  the  shameful  idolatry  of  the  Israelites, 
which  provoked  God  to  cast  them  off;  though  the  evil  will 
be  hereafter  amply  repaired  (ch.  i.) ;  he  exhorts  them  to  re- 
pent, and  forsake  idolatry,  threatening  them  with  captivity 
and  a  series  of  afflictions  for  their  wickedness  (ch.  ii.  1-13) ; 
promises  them  a  future  restoration  and  abundant  prosperity 
(ch.  ii.  14-23) ;  and,  under  the  figure  of  taking  back  his  wife 
on  amendment,  he  represents  the  gracious  purposes  of  Jeho- 
vah towards  them,  in  their  conversion  and  restoration  (ch.  iii.) ; 
he  then  inveighs  against  the  bloodshed  and  idolatry  of  the 
Israelites,  admonishing  Judah  to  beware  of  their  sins 
(ch.  iv.);  and  denounces  the  divine  judgments  against  priests, 
princes,  and  people,  and  exhorts  them  to  repentance  (ch.  v.-vi. 
3) ;  his  exhortations  proving  ineflectual,  God  complains  of 
their  obstinate  iniquity  and  idolatry  (ch.  v.  4-vii.  10);  de- 
nounces that  they  shall  be  carried  captive,  notwithstanding 
their  reliance  on  Egypt  (ch.  vii.  11-viii.) ;  further  threatens 
their  captivity  and  dispersion  (ch.  ix.,  x.) ;  reproves  them  for 
their  idolatry,  and  promises  their  return  to  their  own  country 
(ch.  xi.)  ;  he  again  renews  his  threatenings  on  account  of 
their  idolatry,  and  after  a  terrible  denunciation  of  Divine 
punishment,  mingled  with  promises  of  restoration  from  captivity 
(ch.  xii.,  xiii.) ;  he  exhorts  them  to  repentance,  furnishes  them 
with  a  beautiful  form  of  prayer  adapted  to  their  situation,  and 


OF    THE    SACRED    SCRIPTURES.  99 

foretels  their  reformation  from  idolatry,  and  the  subsequent 
restoration  of  all  the  tribes  from  their  dispersion,  and  their 
conversion  to  the  Gospel,  (ch.  xiv.) 

The  Book  of  Joel  consists  of  three  chapters  ;  in  which  the 
prophet,  in  consequence  of  a  dreadful  famine  caused  by  lo- 
custs and  other  noxious  insects,  calls  upon  both  priests  and 
people  to  repent  with  prayer  and  fasting,  cries  unto  God  for 
them,  and  represents  the  very  beasts  as  joining  in  his  suppli- 
cations (ch.  i.)  ;  he  predicts  still  greater  judgments  by  an 
army  of  locusts,  earnestly  exhorts  them  to  public  fasting, 
prayer,  and  repentance,  promises  the  removal  of  these  calam- 
ities on  their  repentance,  with  various  other  blessings,  makes 
an  elegant  transition  to  the  effusion  of  the  Holy  Spirit  under 
the  Gospel,  and  foretels  the  consequent  destruction  of  Jeru- 
salem and  the  Jewish  nation,  interspersed  with  promises  of 
safety  to  the  faithful  and  penitent  (ch.  ii.) ;  he  then  predicts 
the  divine  judgments  to  be  executed  on  the  enemies  of  God's 
people,  and  the  subsequent  peace,  prosperity,  and  purity  of 
Israel,  (ch.  iii.) 

The  Book  of  Amos  consists  of  nine  chapters,  of  which 
Calmet  and  others  think  that  the  seventh  is  the  first  in  order 
of  time  ;  in  which  the  prophet  denounces  the  judgments  of 
God  on  Syria  (ch.  i.  3-5),  Philistia  (6-8),  Tyre  (9,  10), 
Edom  (11,  12),  and  Ammon  (13-15),  for  their  cruelty  and 
oppression  of  Israel ;  upon  Moab,  for  his  impotent  revenge 
on  the  dead  body  of  the  king  of  Edom  (ch.  ii.  1-3) ;  on  Judah 
for  his  contempt  of  God's  law  (4,  5)  ;  and  on  Israel,  for  idol- 
atry, iniquity,  and  ingratitude  (6-16)  ;  he  then  expostulates 
with  Israel  and  Judah,  watrning  them  of  approaching  judg- 
ments (ch.  iii.  1-8)  ;  calls  the  Philistines  and  Egyptians  to 
behold  the  punishment  of  Samaria  and  the  ten  tribes  for 
their  sins  (9-15)  ;  reproves  the  Israelites  for  luxury  and  op- 
pression, warning  them  to  prepare  to  meet  God,  who  is  about 
to  execute  vengeance  upon  them  (ch.  iv.)  ;  laments  over  the 
destruction  of  Israel,  exhorting  them  to  renounce  their  idols 
and  to  seek  the  Lord  (ch.  v.  1-15)  ;  declares  the  judgments 
of  God  on  the  scornful,  presumptuous,  and  hypocritical  Is- 
raelites, whom  God  sentences  to  captivity  (16-27) ;  de- 
nounces the  most  terrible  calamities  on  the  self-indulgent 
and  self-confident  Jews  and  Israelites  (ch.  vi.) ;  averts  by 
prayer  the  judgments  of  the  grasshopper  and  fire  (ch.  vii. 
1-6),  and  shows,  by  a  wall  and  plumb-line,  the  strict  justice 
of  God  in  Israel's  punishment  (7-9) ;  being  accused  to  Jero- 


100  EVIDENCE    OF    THE    AUTHENTICITY 

boam  by  Amaziah  the  priest,  and  forbidden  to  prophesy  in 
Bethel  (10-13)  ;  he  shows  how  God  called  him  to  prophesy, 
and  predicts  the  ruin  of  Amaziah  and  his  family  (14-17) ; 
under  a  vision  of  a  basket  of  summer-fruit,  he  shows  the 
speedy  ruin  of  Israel  (ch.  viii.  1-3)  ;  reproves  their  oppres- 
sion and  injustice  (4-7)  ;  shows  the  complete  ruin  of  Israel 
(8-10),  and  threatens  a  famine  of  the  word  of  God  (11-14) ; 
he  then  declares  the  certainty  of  the  judgments  to  be  inflicted 
on  Israel  (ch.  ix.  1-7),  though  a  remnant  shall  be  preserved 
(8-10) ;  and  predicts  the  blessings  of  Messiah's  kingdom, 
and  the  conversion  and  restoration  of  Israel  (11-15.) 

The  Book  of  Obadiah  foretels  the  destruction  and  ruin  of 
the  Idumeans  by  the  Chaldeans,  and  finally  by  the  Jews, 
whom  they  had  used  most  cruelly,  when  brought  low  by 
other  enemies  ;  and  he  concludes,  as  almost  all  the  other 
prophets  do,  with  consolatory  promises  of  restoration  and 
prosperity  to  the  Jews. 

The  Book  of  Jonah,  with  the  exception  of  the  sublime  ode 
in  the  second  chapter,  is  a  simple  narrative  ;  and  relates,  that 
Jonah  being  commanded  to  go  and  prophesy  against  Nineveh, 
attempts  to  flee  to  Tarshish ;  but  being  overtaken  by  a  storm, 
he  is  cast  into  the  sea,  swallowed  by  a  great  fish,  and  con- 
tinues in  its  belly  three  days  (ch.  i.)  ;  when  earnestly  praying 
to  God,  he  is  marvellously  delivered  from  his  perilous  situation 
(ch.  ii.) ;  at  the  renewed  command  of  God,  he  goes  to  Nineveh, 
and  denounces  its  destruction  ;  and  the  Ninevites,  excited  by 
the  king,  believe,  fast,  pray,  and  reform  themselves,  and  are 
graciously  spared  (ch.  iii.)  ;  Jonah,  dreading  to  be  thought  a 
false  prophet,  peevishly  repines  at  the  mercy  of  God,  and 
wishes  for  death,  for  which  he  is  gently  reproved  by  God 
(ch.  iv.  1-4)  ;  leaving  the  city,  he  is  shadowed  by  a  gourd, 
which  withers ;  and  manifesting  great  impatience  and  re- 
bellion, he  is  shown,  by  his  concern  about  the  gourd,  the 
propriety  of  God's  mercy  to  Nineveh  (5-11.) 

The  Book  of  Micah  consists  of  seven  chapters  ;  in  which 
the  prophet  denounces  the  divine  judgments  against  Samaria 
and  Jerusalem  for  their  sins,  and  laments  the  terror  and  dis- 
tress of  the  Assyrian  invasion  under  Shalmaneser  (ch.  i.)  ; 
reproves  the  people  for  their  iniquity,  avarice,  opposition  to 
the  prophets,  and  attachment  to  false  prophets,  and  foretels 
the  captivity  of  both  nations  (ch.  ii.)  ;  reproves  the  princes  for 
cruelty,  and  the  prophets  for  falsehood  and  selfishness,  and 
vindicates  his  own  prophetic  mission  (ch.  iii.) ;  he  then  pre- 


OF    THE    SACRED    SCRIPTURES.  101 

diets  the  future  triumphant  and  prosperous  state  of  the  church 
in  the  latter  days,  when  Zion's  troubles  should  end,  and  her 
enemies  be  destroyed  (ch.  iv.) ;  foretels  the  birth  and  kingdom 
of  the  Messiah,  and  his  powerful  protection  of  his  people,  the 
increase,  purity,  and  peace  of  the  church,  and  the  ruin  of  her 
enemies  (ch.  v.) ;  he  next  inveighs  against  the  iniquities  of 
the  people,  and  then  denounces  upon  them  the  divine  judg- 
ments (ch.  vi.) ;  bewails  the  decrease  of  godly  men,  and  the 
iniquity  of  the  people,  yet  encourages  himself  to  trust  in  God ; 
and  predicts  the  victory  of  God's  people  over  their  insulting 
foes,  and  their  conversion  and  restoration  to  their  own  land 
(ch.  vii.) 

The  Book  of  Nahcjm  consists  of  three  chapters,  forming 
one  entire  poem,  the  conduct  and  imagery  of  which  are  truly 
admirable.  In  the  exordium,  the  prophet  sets  forth  with 
grandeur  the  justice  and  power  of  God,  tempered  with  lenity 
and  goodness  (ch.  i.  1-8) ;  foretels  the  ruin  of  the  Ass)n:ian 
king  and  his  army,  and  the  deliverance  of  the, people  of  God, 
with  their  rejoicing  on  the  occasion  (ver.  9-15) ;  predicts  the 
siege  and  taking  of  Nineveh  by  the  Medes  and  Babylonians, 
the  ruin  of  the  Assyrian  empire,  the  plundering  and  destruc- 
tion of  the  city,  and  the  extinction  of  the  royal  family,  for 
their  oppression  and  cruelty  (ch.  ii.) ;  denounces  a  heavy  wo 
against  Nineveh  for  her  perfidy,  and  violence,  and  idolatries 
(ch.  iii.  1-7) ;  shows  that  the  desolation  of  No-Ammon,  in 
Egypt,  may  lead  her  to  expect  similar  destruction  (ver.  8-10)  ; 
and  predicts  her  utter  and  final  ruin,  and  the  inefficacy  of  all 
methods  to  prevent  it  (ver.  11-19.) 

The  Book  of  Habakkuk  consists  of  three  chapters  ;  in 
which  the  prophet  indignantly  complaining  of  the  growth  of 
iniquity  among  the  Jews  (ch.  i.  1-4) ;  God  is  introduced  as 
denouncing  his  vengeance  to  be  inflicted  upon  them  by  the 
Chaldeans  (ver.  5-11)  ;  then,  making  a  sudden  transition,  he 
humbly  expostulates  with  God  for  punishing  them  by  the  in- 
strumentality of  the  Chaldeans  (ver.  12-17,  ch.  ii.  1);  in 
answer  to  which  complaint,  God  shows  the  certainty  of  the 
vision,  and  denounces  the  destruction  of  the  Babylonian  em- 
pire, with  the  judgments  to  be  inflicted  upon  the  Chaldeans 
for  their  ambition,  cruelty,  treachery,  and  idolatry  (ch.  ii.  2- 
20) ;  the  prophet  then  implores  God  to  hasten  the  deliverance 
of  his  people,  recounting  the  wonderful  deliverances  which 
God  had  vouchsafed  to  his  people,  in  conducting  them  through 
the  wilderness,  and  giving  them  possession  of  the  promised 

9* 


102  EVIDENCE    OF    THE    AUTHENTICITY 

land  (ch.  iii.  1-15) ;  and,  deeply  affected  with  the  approach- 
ing judgments,  he  yet  resolves  to  rejoice  in  the  mercy  and 
goodness  of  God  when  all  other  comforts  failed  (ver.  16-19.) 

The  Book  of  Zephaniah  consists  of  three  chapters;  in 
which  the  prophet  denounces  the  wrath  of  God  against  Judah 
and  Jerusalem  for  idolatry  and  apostacy ;  predicts  terrible 
judgments  coming  upon  sinners  of  different  descriptions  (ch. 
i.);  exhorts  them  to  repentance,  as  the  only  means  to  avert 
the  divine  vengeance  (ch.  ii.  1-3) ;  prophesies  against  the 
Philistines  (ver.  4-7);  Moabites  and  Ammonites  (ver.  8-11); 
Ethiopians  (ver.  12)  ;  and  A|^yrians  (ver.  13-15)  ;  sharply 
rebukes  Jerusalem  for  various  aggravated  sins  (ch.  iii.  1-7) ; 
and  predicts  their  future  restoration,  and  the  ultimate  prosper- 
ous state  of  the  church  in  the  days  of  the  Messiah  (ver.  8-20.) 

In  the  Book  of  Haggai  the  prophet  reproves  the  delay  of 
the  Jews  in  building  the  temple,  and  exhorts  them  to  proceed 
(ch.  i.  1-11)  ;  they  obey  the  prophet's  message,  and  receive 
encouragement  from  God  (ver.  12-15) ;  the  prophet  comforts 
the  old  men,  who  wept  at  the  diminished  magnificence  of  the 
second  temple,  by  assuring  them  that  its  glory  should  be 
greater  than  that  of  the  first  by  the  presence  of  the  Messiah 
(ch.  ii.  1-9) ;  he  shows  that  their  sins  had  deprived  them  of 
God's  blessing,  and  promises  them  fruitful  harvests  from  that 
day  forward  (ver.  10-19) ;  and  predicts  the  prosperity  of  the 
Messiah's  kingdom,  under  that  of  Zerubbabel,  his  ancestor 
and  type  (ver.  20-23.) 

The  Book  of  Zechariah  consists  of  fourteen  chapters  ;  in 
which,  after  general  warnings,  and  exhortations  to  repentance, 
he  foretels  the  completion  of  the  temple  (ch.  i.) ;  the  rebuild- 
ing and  prosperity  of  Jerusalem,  and  the  cities  of  Judah  (ch. 
ii.  1-5) ;  the  judgments  of  God  upon  Babylon,  from  which  he 
admonishes  the  Jews  to  depart  previous  to  its  destruction 
(ver.  6-9) ;  promising  them  the  Divine  presence  (ver.  10-13); 
under  the  vision  of  Joshua  the  high-priest  arrayed  in  new 
sacerdotal  attire,  he  predicts  the  restoration  of  the  temple  and 
its  service  (ch.  iii.  1-7) ;  whence,  by  an  easy  transition,  he 
sets  forth  the  glory  of  Christ  as  the  chief  corner  stone  of  his 
church  (ver.  8-10) ;  under  the  vision  of  the  golden  candle- 
stick and  two  olive  trees,  he  represents  the  success  of  Zerub- 
babel and  Joshua  in  rebuilding  the  temple,  and  restoring  its 
service  (ch.  iv.)  ;  by  the  vision  of  a  flying  roll  and  an  ephah, 
he  shows  the  judgments  which  would  come  on  the  wicked 
Jews,  and  the  abject  and  oppressed  state  of  the  nation,  after 


OF    THE    SACRED    SCRIPTURES.  103 

they  had  filled  up  the  measure  of  their  sins  (oh.  v.) ;  by  the 
vision  of  four  chariots  drawn  by  several  sorts  of  horses,  and 
by  two  crowns  placed  on  Joshua's  head,  he  sets  forth  primarily 
the  re-establishment  of  the  civil  and  religious  polity  of  the 
Jews  under  Zerubbabel  and  Joshua,  and  secondarily  and 
principally,  the  high-priesthood  and  kingdom  of  Christ,  called 
emphatically  the  Branch  (ch.  vii.) ;  some  Jews  having  been 
sent  to  Jerusalem  from  the  exiles  at  Babylon,  to  inquire 
whether  they  were  still  bound  to  observe  the  fasts  instituted 
on  account  of  the  destruction  of  that  city  (ch.  vii.  1-3) ;  the 
prophet  is  commanded  to  enforce  upon  them  the  weightier 
matters  of  the  law,  lest  the  same  calamities  befall  them  which 
were  inflicted  on  their  fathers  (ver.  4-14),  promising  them, 
in  the  event  of  their  obedience,  the  continuance  of  the  favor 
of  God  (ch.  viii.  1-8) ;  encouraging  them  to  go  on  with  the 
building  (ver.  9-17) ;  and  permitting  them  to  discontinue  the 
observance  of  those  fasts  (ver.  18-23)  ;  the  prophet  then 
predicts  the  intermediate  events  which  should  happen  to  the 
surrounding  nations  and  to  the  Jews,  from  the  completion  of 
the  temple  till  the  coming  of  Christ,  with  figurative  intima- 
tions of  the  prevalence  of  the  Gospel  by  the  triumphs  of  his 
apostles  and  servants  (ch.  ix.,  x.)  ;  foretels  the  destruction 
of  the  temple  and  the  rejection  of  the  Jews  for  their  rejection 
of  Christ,  and  other  sins  (ch.  xi.) ;  and  predicts  the  preserva- 
tion of  Jerusalem  against  an  invasion  in  the  latter  ages  of  the 
world,  and  the  destruction  of  her  enemies  (ch.  xii.  1-9) ;  the 
conversion  of  the  Jews  to  their  crucified  Messiah  (ver.  lO-l^, 
ch.  xiii.) ;  the  destruction  of  Jerusalem,  and  the  judgments 
inflicted  on  the  unbelieving  Jews  ;  the  preservation  of  a  rem- 
nant, and  their  conversion  ;  the  ruin  of  the  nations  that  fought 
against  her  ;  the  final  conversion  of  all  nations,  and  the  peace 
and  prosperity  of  the  church  (ch.  xiv.) 

The  Book  of  Malachi  consists  of  four  chapters  ;  in  which 
the  prophet  reminds  the  Jews  of  the  special  favors  which  God 
had  bestowed  upon  them  (ch.  i.  1-5)  ;  reproves  them  for  not 
showing  due  reverence  to  God  (ver.  6-10)  ;  threatening  their 
rejection,  and  announcing  the  calling  of  the  Gentiles  (ver.  11); 
deno-unces  the  Divine  judgments  both  upon  people  and  priests 
for  their  disrespect  to  God  in  their  sacrifices  (12-14,  ch.  ii. 
1-10)  ;  and  for  their  unlawful  intermarriages  with  idolatresses, 
and  for  divorcing  their  legitimate  wives  (ver.  11-17)  ;  foretels 
the  coming  of  Christ  and  his  harbinger  John  the  Baptist,  to 
purify  the  sons  of  Levi,  and  to  smite  the  land  with  a  curse, 


104  EVIDENCE    0^  THE    AUTHENTICITY 

unless  they  all  repented  ;  reproving  them  for  withholding 
their  tithes  and  other  oblations,  and  also  for  blasphemy ;  pre- 
dicting the  reward  of  the  good,  and  the  punishment  of  the 
■wicked,  and  enjoining  the  strict  observance  of  the  law,  till 
the  forerunner  already  promised  should  appear,  in  the  spirit 
and  power  of  Elijah,  to  introduce  the  Messiah,  and  commence 
a  new  and  everlasting  dispensation  (ch.  iii.,  iv.) 

The  Gospel  of  St.  Matthew  consists  of  twenty-eight 
chapters  and  1071  verses;  containing  an  account  of  the 
genealogy  and  birth  of  Christ  (ch.  i.)  ;  the  adoration  of  the 
Magi,  the  flight  into  Egypt,  and  the  slaughter  of  the  infants 
at  Bethlehem  (ch.  ii.) ;  the  preaching  of  John  the  Baptist 
and  baptism  of  Christ  (ch.  iii.)  ;  the  temptation  of  Christ,  the 
calling  of  Peter,  Andrew,  James,  and  John,  and  various 
miracles  which  Christ  wrought  (ch.  iv.)  ;  the  sermon  on  the 
mount  (ch.  v.-vii.)  ;  various  miracles  performed  by  Christ, 
and  the  calling  of  Matthew  (ch.  viii.,  ix.)  ;  Christ's  charge  to 
the  twelve  apostles,  sent  to  preach  to  the  Jews  (ch.  x.)  ;  the 
manner  in  which  the  discourses  and  actions  of  Christ  were 
received  by  various  descriptions  of  men,  and  the  effect  of  his 
discourses  and  miracles  (ch.  xi.-xvi.  12)  ;  the  discourses  and 
actions  of  Christ  immediately  concerning  his  disciples  (ch. 
xvi.  13-xx.  16)  ;  the  discourses  and  miracles  of  Christ  in  his 
way  to  Jerusalem  (ch.  xx.  17-34)  ;  his  triumphant  entry  into 
Jerusalem,  and  his  expulsion  of  the  money  changers  from  the 
temple  (ch.  xxi.  1-17)  ;  the  withering  of  the  barren  fig  tree, 
and  the  confutation  of  the  chief  priests  and  elders  (ch.  xxi.) ; 
the  parable  of  the  marriage  feast,  the  confutation  of  the 
Pharisees  and  Sadducees,  and  Christ's  lamentation  over 
Jerusalem  (ch.  xxii.,  xxiii.) ;  Christ's  prophetic  discourse 
concerning  the  destruciion  of  Jerusalem,  and  the  end  of  the 
world  (ch.  xxiv.)  ;  the  parable  of  the  ten  virgins,  the  talents, 
and  the  last  judgment  (ch.  xxv.)  ;  Christ's  prediction  of  his 
approaching  crucifixion  (ch.  xxvi.  1,  2)  ;  the  conspiracy  of 
the  chief  priests  against  him  (ver.  3-5)  ;  his  anointing,  by  a 
woman  at  Bethany  (ver.  6-13)  ;  the  engagements  of  Judas 
to  betray  him  (ver.  14-16)  ;  the  preparation  and  celebration 
of  the  passover  (ver.  17-25) ;  the  institution  of  the  Lord's 
supper  (ver.  26-29)  ;  Christ's  prediction  of  the  cowardice  of 
his  apostles  (ver.  30-35) ;  his  agony  in  the  garden  (ver.  36- 
46)  ;  his  apprehension  (ver.  47-56)  ;  his  condemnation  and 
insulting  treatment  by  Caiaphas  (ver.  57-68)  ;  Peter's  denial 
of  Christ,  and  repentance  (ver.  69-75) ;  his  condemnation  by 


OF  THE  SACRED  SCRIPTURES.  105 

Pilate,  crucifixion,  and  burial  (ch.  xxvii.) ;  his  resurrection 
and  appearances  to  his  disciples  (ch.  xxviii.) 

The  Gospel  of  Mark  consists  of  sixteen  chapters ;  con- 
taining an  account  of  the  ministry  of  John  the  Baptist  (ch.  i. 
1-8) ;  the  baptism  and  temptation  of  Christ  (ver.  9-13) ;  the 
calling  of  Simon  and  Andrew,  James  and  John  (ver.  14-20) ; 
the  casting  out  of  an  unclean  spirit  by  Christ  (ver.  21-28) ; 
the  healing  of  Peter's  wife's  mother,  and  many  sick  persons 
(ver.  29-34) ;  the  preaching  of  Christ  in  Galilee,  and  the 
cleansing  of  a  leper  (ver.  35-45)  ;  the  cure  of  the  paralytic, 
calling  of  Matthew,  and  vindication  of  the  disciples  (ch.  ii.) ; 
the  healing  of  the  man  with  the  withered  hand,  and  various 
others,  the  choice  of  twelve  apostles,  and  the  confutation  of 
the  scribes,  who  ascribe  Christ's  casting  out  devils  to  the 
power  of  Beelzebub  (ch.  iii.)  ;  the  parables  of  the  sower,  the 
seed  sown,  and  the  grain  of  mustard  seed,  and  the  stilling  of 
the  tempest  (ch.  iv.)  ;  the  casting  out  of  a  legion  of  devils, 
healing  the  woman  with  an  issue,  and  raising  Jairus's  daugh- 
ter (ch.  V.)  ;  the  sending  out  of  the  apostles,  various  opinions 
respecting  Christ,  the  beheading  of  John  the  Baptist,  the 
miraculous  feeding  of  five  thousand  by  Christ,  his  walking 
on  the  sea,  and  healing  of  the  sick  (ch.  vi.)  ;  Christ's  vindi- 
cation of  his  disciples  for  eating  with  unwashen  hands,  healing 
of  the  daughter  of  the  Syro-Phcenician  woman,  and  the  man 
who  was  deaf  and  had  an  impediment  in  his  speech  (ch.  vii.) ; 
the  miraculous  feeding  of  four  thousand,  refusal  of  a  sign, 
warning  of  his  disciples  of  the  leaven  of  the  Pharisees  and 
of  Herod,  giving  sight  to  a  blind  man,  predictions  of  his  own 
suflferings,  &c.  (ch.  viii.) ;  the  transfiguration  of  Christ,  the 
casting  out  a  deaf  and  dumb  spirit,  the  foretelling  of  his 
death  and  resurrection,  &c.  (ch.  ix.) ;  the  doctrine  of  Christ 
concerning  divorces,  his  reception  and  blessing  of  young 
children,  instruction  of  the  rich  young  man,  prediction  of  his 
sufferings,  reproof  of  the  ambition  of  his  disciples,  and  heal- 
ing of  blind  Bartimeus  (ch.  x.) ;  Christ's  triumphant  entry 
into  Jerusalem,  cursing  of  the  barren  fig-tree,  expulsion  of 
the  traders  from  the  temple,  and  silencing  of  the  priests  and 
scribes  who  questioned  his  authority  (ch.  xi.)  ;  the  parable 
of  the  vineyard  let  out  to  wicked  husbandmen,  the  answer 
of  Christ  to  the  Pharisees  and  Herodians  respecting  giving 
tribute  to  Caesar,  to  the  Sadducees  concerning  the  resurrection, 
and  to  a  scribe  concerning  the  first  commandment,  his  ques- 
tion respecting  whose  son  the  Messiah  was  to  be,  warning 


106  EVIDENCE    OF    THE    AUTHENTICITY 

against  the  ostentation  and  hypocrisy  of  the  scribes,  and  com- 
mendation of  a  poor  widow,  who  cast  two  mites  into  the 
treasury  (ch.  xii.) ;  Christ's  prediction  of  the  destruction  of 
the  temple  and  Jerusalem,  and  the  parable  of  the  fig-tree 
(ch.  xiii.) ;  the  conspiracy  of  the  chief  priests  and  Judas 
against  Christ,  his  anointing  by  a  woman,  the  preparation  and 
celebration  of  the  passover,  institution  of  the  Lord's  supper, 
his  agony  in  the  garden,  apprehension,  condemnation  by  Caia- 
phas,  and  denial  by  Peter  (ch.  xiv.) ;  Christ's  condemnation 
by  Pilate,  mocking  by  the  soldiers,  crucifixion  between  two 
thieves,  death  and  burial  (ch.  xv.) ;  his  resurrection  from 
the  dead,  appearance  to  Mary  Magdalene  and  the  disciples, 
and  ascension  into  heaven  (ch.  xvi.) 

The  Gospel  of  St.  Luke,  which  consists  of  twenty-four 
chapters,  has  been  divided  by  critics  into  the  five  following 
classes  or  sections:  Class  L  comprehends  the  narrative  of 
the  birth  of  Christ,  with  the  preceding,  concomitant,  and 
immediately  succeeding  circumstances  (ch.  i.,  ii.  1-40.) 
Class  IL  comprises  the  particulars  relative  to  our  Lord's 
infancy  and  youth  (ch.  ii.  41-52.)  Class  III.  contains  an  ac- 
count of  the  preaching  of  John  the  Baptist  and  the  baptism 
of  Christ,  whose  genealogy  is  annexed  (ch.  iii.)  Class  IV. 
includes  an  account  of  all  our  Lord's  transactions,  during  the 
whole  three  years  of  his  ministry ;  his  temptation  (ch.  iv. 
1-13)  ;  preaching  at  Nazareth  (ver.  14-30) ;  performance  of 
many  miracles,  and  preaching  at  Capernaum  (ver.  31-44) ; 
calling  of  Peter,  Andrew,  James,  and  John  (ch.  v.  1-11); 
healing  of  a  leper  and  paralytic  (ver.  12-26) ;  calling  of  Mat- 
thew, &c.,  (ver.  27-39);  justification  of  the  disciples  for 
plucking  corn  on  the  Sabbath,  and  healing  of  the  withered 
hand  (ch.  v.  1-11);  ordination  of  the  twelve  apostles,  Szc. 
(ver.  12-19) ;  repetition  of  the  sermon  on  the  mount  (ver. 
20-49) ;  healing  of  the  centurion's  servant,  and  raising  of  the 
widow's  son  at  Nain  (ch.  vii.  1-17)  ;  reply  to  the  disciples 
of  John  the  Baptist,  and  discourse  concerning  John  (ver. 
18-35)  ;  anointing  by  a  woman  in  the  house  of  Simon  (ver. 
36-50) ;  preaching  in  Galilee,  and  parable  of  the  sower,  &c. 
(ch.  viii.  1-21) ;  stilling  of  the  tempest,  expelling  of  a  legion 
of  devils,  curing  of  an  issue  of  blood,  and  raising  of  Jairus's 
daughter  (ver.  22-56) ;  sending  forth  of  the  apostles,  mira- 
culous feeding  of  five  thousand  men,  transfiguration,  expelling 
of  a  demon,  and  foretelling  of  his  sufferings  and  death  (ch. 
ix.  1-50.)     Class  V.  contains  an  account  of  our  Lord's  last 


OF  THE  SACRED  SCRIPTURES.  107 

journey  to  Jerusalem,  and  of  every  circumstance  relative  to 
his  passion,  death,  resurrection,  and  ascension  ;  his  journey 
through  Samaria  (ch.  ix.  51-62)  ;  sending  forth  of  the  seventy 
disciples,  and  their  return,  &c.  (ch.  x.  1-37)  ;  entertainment 
by  Martha  and  Mary  (ver.  38-42)  ;  teaching  of  his  disciples 
to  pray,  reply  to  the  Jews,  who  ascribe  his  expulsion  of  de^ 
mons  to  Beelzebub,  to  those  who  demand  a  sign,  and  reproval 
of  the  Pharisees  (ch.  xi.) ;  exhortation  and  warning  of  his 
disciples,  and  reproaching  of  the  people  for  not  knowing  the 
sigfns  of  the  times  (ch.  xii.)  ;  parable  of  the  fig-tree  ;  healing 
of  an  infirm  v;oman  on  the  Sabbath  ;  parable  of  the  grain  of 
mustard-seed,  and  of  the  leaven  ;  his  journey  to  Jerusalem, 
and  lamentation  over  that  impenitent  city  (ch.  xiii.)  ;  healing 
of  a  dropsical  man  on  the  Sabbath,  and  parable  of  the  great  sup- 
per (ch.  xiv.) ;  parable  of  the  lost  sheep,  lost  piece  of  money, 
and  prodigal  son  (ch.  xv.)  ;  parable  of  the  unjust  steward, 
admonition  against  avarice,  hypocrisy,  and  reliance  on  the 
judgment  of  men,  against  divorces  ;  parable  of  the  rich  man 
and  Lazarus  (ch.  xvi.) ;  duty  of  not  giving  offence,  the  cure 
of  ten  lepers,  and  sudden  coming  of  Christ  (ch.  xvii.) ;  the 
parable  of  the  importunate  widow,  and  of  the  Pharisee  and 
publican,  and  encouragement  of  the  people  to  bring  little 
children  to  Jesus  ;  foretelling  of  his  death,  and  cure  of  a  blind 
man  near  Jericho  (ch.  xviii.) ;  the  conversion  of  Zaccheus ; 
parable  of  the  pounds,  triumphal  entry  into  Jerusalem,  fore- 
telling of  its  fate,  and  teaching  in  the  temple  (ch.  xix.)  ; 
Christ's  confutation  of  the  chief  priests,  scribes,  elders,  and 
Sadducees  (ch.  xx.) ;  he  commends  the  poor  widow,  foretels 
the  destruction  of  the  temple,  delivers  the  parable  of  the  fig- 
tree,  &c.  (ch.  xxi.) ;  the  rulers  conspire  against  Christ  ; 
Judas  sells  him  to  them  ;  Jesus  eats  the  passover  with  his 
disciples  ;  institutes  the  Lord's  supper,  foretels  his  being  be- 
trayed ;  abandonment  by  his  disciples,  and  denial  by  Peter, 
and  going  out  to  the  Mount  of  Olives,  where  he  is  in  an 
agony,  he  is  apprehended,  brought  to  the  high  priest's  house, 
denied  by  Peter,  and  tried  before  the  Sanhedrim  (ch.  xxii.) ; 
te  is  delivered  to  Pilate,  sent  to  Herod,  again  sent  to  Pilate, 
condemned  and  crucified  (ch.  xxiii.);  his  resurrection,  ap- 
pearances to  the  disciples,  and  ascension  into  heaven  (ch. 
xxiv.) 

The  Gospel  of  St.  John  consists  of  twenty-one  chapters  , 
containing  an  account  of  the  pre-existence,  divinity,  and 
creative  exertion  of  the  Word  of  God,  the  dispenser  of  light 


108  EVIDENCE  OF  THE  AUTHENTICITY 

and  life  (ch.  i.  1-5)  ;  the  mission  of  John  the  Baptist,  and 
the  non-reception  of  the  Word  among  the  Jews  (ver.  6-13)  ; 
the  incarnation  and  glory  of  the  Word  (ver.  14)  ;  the  Baptist's 
testimony  concerning  himself  and  concerning  the  Messiah 
(ver.  15-34);  which  induces  two  of  his  disciples  to  follow 
Jesus  (ver.  25-39) ;  the  calling  of  Peter,  Philip,  and  Nathanael 
(ver.  40-51);  the  miracle  of  turning  water  into  wine  at  a 
marriage  in  Cana  (ch.  ii.  1-11);  the  driving  of  the  buyers 
and  sellers  out  of  the  temple  (ver.  12-17)  ;  the  prediction  of 
Christ  concerning  his  death  and  resurrection,  as  a  proof  of 
his  authority  (ver.  18-22) ;  the  adherence  of  many  to  him, 
because  of  his  miracles,  to  whom  he  will  not  trust  himself, 
"  knowing  what  is  in  man"  (ver.  23-25) ;  the  conversation  of 
Christ  with  Nicodemus,  on  regeneration,  faith,  and  fortitude 
in  the  cause  of  truth  (ch.  iii.  1-21)  ;  the  baptizing  of  the  dis- 
ciples of  Christ  in  Judea,  while  John  baptizes  in  Enon  (ver. 
22-24) ;  the  testimony  of  John  to  the  superior  excellence  of 
the  mission,  and  the  personal  dignity  of  Christ  (ver.  25-36)  ; 
the  conversation  of  Christ  with  a  Samaritan  woman,  near 
Sychar,  to  whom  he  avows  himself  to  be  the  Messiah  ;  and 
many  of  the  Samaritans  believe  on  him  (ch.  iv.  1-42)  ;  the 
healing  of  the  nobleman's  son  who  was  sick  at  Capernaum 
(ver.  43-54)  ;  the  curing  of  a  man  who  had  been  diseased 
thirty-eight  years,  at  the  pool  of  Bethesda,  whom  Jesus 
orders  to  carry  home  his  couch  on  the  Sabbath  (ch.  v.  1-9)  ; 
the  altercation  of  the  Jews  in  consequence,  first  with  the  man, 
and  then  with  our  Lord,  who  defends  himself  by  the  exam- 
ple of  his  Father,  and  proves  his  mission  by  the  testimony 
of  John,  the  miracles  he  wrought,  the  declaration  of  his 
Father  at  his  baptism,  and  the  Jewish  Scriptures  (ver. 
10-47)  ;  the  feeding  of  five  thousand  men  with  five  loaves 
and  two  fishes  (ch.  vi.  1-15)  ;  the  miracle  of  Christ's  walk- 
ing on  the  sea  to  his  disciples  (ver.  16-21)  ;  the  instructions 
of  Christ  to  the  people  who  flock  about  him  at  Capernaum, 
declaring  himself  to  be  the  bread  of  life,  prefigured  by  the 
manna,  at  which  many  are  offended  and  forsake  him  (ver. 
30-66)  ;  the  declaration  of  Peter,  in  Che  name  of  the  twelve, 
that  Jesus  is  *'  the  Son  of  God"  (ver.  67-71);  the  teaching 
of  Christ  in  the  temple  at  the  feast  of  tabernacles,  and  the  at- 
tempt of  the  Jews  to  take  him  (ch.  vii.)  ;  his  dismissal  of  the 
woman  taken  in  adultery,  the  justification  of  his  doctrine,  the 
opposition  of  the  Jews,  and  his  assertion  of  his  dignity,  at 
which  the  Jews  attempt  to  stone  him,  which  he  eludes   (ch 


OF  THE  SACRED  SCRIPTURES.  109 

viii.)  ;  the  cure  of  a  man  born  blind  by  Christ,  and  his  de- 
claration of  his  being  "  the  Son  of  God,"  and  the  design  of 
his  coming  (ch.  ix.)  ;  Christ's  representation  of  himself  as 
the  door  of  the  sheepfold,  and  the  good  Shepherd,  declaring 
that  his  works  prove  his  mission,  and  that  "  he  and  the 
Father  are  one,"  at  which  the  Jews  attempt  to  stone  him  ; 
but  he  escapes  and  goes  beyond  Jordan,  where  many  believe 
on  him  (ch.  x.) ;  the  raising  of  Lazarus  from  the  dead  by 
Jesus,  in  consequence  of  which  many  Jews  believe,  while 
the  Pharisees  and  rulers  hold  a  council  against  him  (ch.  xi.)  ; 
the  anointing  of  Christ  by  Mary  at  Bethany ;  his  triumphal 
entry  into  Jerusalem ;  prophecy  of  his  death  ;  and  warning 
to  the  Jews  (ch.  xii.)  ;  the  washing  of  the  feet  of  his  disci- 
ples, and  prediction  of  his  betrayal  by  Judas,  and  denial  by 
Peter  (ch.  xiii.)  ;  the  consolatory  discourse  of  Christ  to  his 
disciples  and  prayer  for  them  (ch.  xiv.-xvii.)  ;  his  crucifixion 
(ch.  xviii.,  xix.  1-37)  ;  his  resurrection  and  appearance  to 
his  disciples  (ch.  xix.  38-42,  xx.,  xxi.) 

The  Acts  of  the  Apostles  consists  of  twenty-eight  chap- 
ters ;  containing  an  account  of  the  ascension  of  Christ,  the 
death  of  Judas,  and  the  choice  of  Matthias  in  his  stead  (ch.  i.)  ; 
the  efiusion  of  the  Holy  Spirit  at  the  feast  of  Pentecost,  and 
Peter's  discourse  to  the  people  in  consequence  (ch.  ii.)  ;  the 
Healing  of  a  lame  man  by  Peter  and  John,  and  Peter's  dis- 
course to  the  people  on  the  occasion  (ch.  iii.)  ;  the  imprison- 
ment of  Peter  and  John,  in  consequence  of  this  miracle  and 
leaching,  the  defence  of  Peter  before  the  council,  and  their 
dismissal,  after  being  threatened  (ch.  iv.) ;  the  death  of  Ana- 
nias and  Sapphira,  and  various  miracles  of  the  apostles,  who, 
being  imprisoned,  are  delivered  by  an  angel,  and  being  again 
apprehended,  defend  themselves  before  the  council,  and  are 
beaten  and  dismissed  (ch.  v.)  ;  the  ordination  of  seven  dea- 
cons, and  the  discourse  and  martyrdom  of  St.  Stephen  (ch. 
vi.,  vii.)  ;  the  first  Jewish  persecution,  the  planting  of  a  church 
in  Samaria,  and  the  conversion  of  the  Ethiopian  eunuch 
through  the  ministry  of  Philip  (ch.  viii.)  ;  the  conversion, 
baptism,  and  first  preaching  of  St.  Paul  (ch.  ix.  1-31)  ;  the 
healing  of  ^neas,  and  raising  of  Tabitha,  by  St.  Peter,  the 
conversion  of  Cornelius  and  his  family,  and  the  defence  of 
Peter  for  having  associated  with  the  Gentiles  (ch.  ix.  32-43, 
x.,  xi.  1-18)  ;  the  difli'usion  of  the  Gospel  in  Phoenice,  Cyprus 
and  Antioch,  where  the  disciples  are  first  called  Christians 
(ch.  xi.  19-30) ;  the  murder  of  the  AposMe  James  by  ilwod 

10 


110  EVIDENCE    OF    THE    AUTHENTICITY 

Agrippa,  the  miraculous  deliverance  of  Peter  from  prsion,  and 
the  miserable  death  of  Herod  (ch.  xii.)  ;  the  planting  of  sev- 
eral churches  in  Cyprus,  Perga  in  Pamphylia,  Antioch  in 
Pisidia,  Iconium,  Lystra,  and  Derbe,  by  Paul  and  Barnabas, 
and  their  return  to  Antioch  in  Syria  (ch  xiii.,  xiv.)  ;  the  de- 
cision of  the  apostles  at  Jerusalem  respecting  circumcision, 
and  keeping  the  ceremonial  law,  with  their  letter  to  the 
churches  upon  the  subject  (ch.  xv.  1-35)  ;  the  departure  of 
Paul  from  Antioch,  and  his  preaching  in  various  countries, 
particularly  at  Philippi,  where  he  is  imprisoned,  with  the 
subsequent  conversion  of  the  jailer  (ch.  xv.  36-40,  xvi.)  ;  the 
journeys  and  labors  of  Paul  and  his  associates  at  Thessalo- 
nica,  Berea,  and  Athens,  with  his  masterly  defence  before 
the  court  of  Areopagus  (ch.  xvii.)  ;  his  journey  to  Corinth, 
and  thence  to  Antioch  (ch.  xviii.  1-22)  ;  his  third  departure 
from  Antioch,  and  the  consequence  of  his  preaching  at  Ephe- 
sus  (xviii.  23-28,  xix.) ;  his  labors  in  Greece  and  Asia  Mi- 
nor, and  his  journey  to  Jerusalem  (ch.  xx.)  ;  his  persecution 
at  Jerusalem,  whence  he  is  sent  a  prisoner  to  Caesarea  (ch. 
xxi.-xxiii.  1-30)  ;  his  arrival  at  Caesarea,  his  defence  before 
Felix,  appeal  to  Caesar,  and  defence  before  Agrippa  (ch.  xxiii. 
31-35,  xxiv.-xxvi.)  ;  his  voyage  from  Caesarea,  shipwreck 
on  the  island  of  Melita,  and  arrival  at  Rome,  where  he  preaches 
the  Gospel,  and  resides  two  years  (ch.  xxvii.,  xxviii.) 

In  the  Epistle  to  the  Romans,  after  the  introduction,  in 
which  St.  Paul  shows  his  apostolical  authority,  and  the  great 
subject  of  his  ministry,  and  salutes  the  Christians  at  Rome, 
thanking  God  on  their  account,  and  praying  for  them  (ch.  i. 
1-15) ;  he  proceeds  to  show  the  relations  and  obligations  of 
man  to  God  his  Creator,  and  his  apostacy  from  his  worship 
and  service  ;  and  proves  the  universal  sinfulness  of  both  Gen- 
tiles and  Jews,  and  the  utter  impossibility  of  any  man's  justi- 
fying himself  before  God  by  his  obedience  (ver.  16-32,  ch. 
ii.,  iii.  1-20.)  Having  thus  brought  in  the  whole  world  guilty 
before  God,  deserving  of  wrath,  and  shut  up  under  sin  and 
condemnation,  he  next  states  the  method  of  salvation  by  the 
mercy  of  God,  through  the  redemption  of  his  Son,  and  the 
way  of  justification  by  faith  in  his  blood,  and  the  imputation 
of  his  righteousness,  as  "  the  righteousness  of  God,  which  is 
unto  and  upon  all  that  believe"  (ch.  iii.  21-31,  iv.)  He  then 
proceeds  to  show,  that  this  way  of  justification  is  closely  con- 
nected with  sanctification  and  obedience  ;  states  the  believer's 
experience  and  conflicts  ;  and  displays  his  character,  hopes, 


OF    THE    SACRED    SCRIPTURES.  Ill 

and  privileges  ;  and  at  length  leads  our  reflections  back  to 
the  source  of  all  their  blessings,  in  the  sovereign  love  and 
mercy  of  God  (ch.  v.-xi.)  Having  thus  stated  doctrines,  and 
answered  objections,  and  discussed  several  questions  relative 
to  the  call  of  the  Gentiles  and  the  rejection  of  the  Jews,  he 
applies  the  whole  discourse  by  a  variety  of  practical  exhorta- 
tions, precepts,  and  instructions,  enforced  by  proper  motives 
(ch.  xii.-xv.  1-13);  and  having  touched  upon  some  particu- 
lars suited  to  the  circumstances  of  those  times,  he  excuses 
himself  for  thus  writing  to  the  Romans,  and  for  not  having 
come  to  them,  recommends  himself  to  their  prayers,  and  con- 
cludes with  affectionate  salutations,  cautions,  and  prayers, 
and  with  ascribing  glory  to  God  our  Saviour  (ch.  xv.  14-33, 
xvi.) 

In  the  First  Epistle  to  the  Corinthians,  the  Apostle, 
after  having  saluted  the  church,  and  expressed  his  thankful- 
ness for  the  grace  and  gifts  conferred  upon  them  (ch.  i.  1-9) ; 
reproves  their  dissensions,  exhorts  them  to  unity,  defends  him- 
self against  false  teacher*.,  who  had  alienated  them  from  him, 
and  adds  many  powerful  arguments  to  reunite  them  in  affec- 
tion to  himself  (ch.  i.  10-31,  ii.-iv.)  ;  reproves  them  for  not 
excommunicating  an  incestuous  person  (ch.  v.)  ;  and  for  their 
covetous  and  litigious  temper,  which  caused  them  to  prosecute 
their  brethren  before  heathen  tribunals  (ch.  vi.  1—9) ;  disSuades 
them  from  fornication,  by  showing  its  enormity  (ch.  vi.  10-20) ; 
gives  suitable  directions  concerning  matrimony  (ch.  vii.  1-16)  ; 
the  civil  condition  of  Christians  (17-24),  the  celibacy  of  vir- 
gins (25-38),  and  widows  (39,  40)  ;  of  things  sacrificed  to 
idols  (ch.  viii.-xi.  1) ;  and  of  women  speaking  in  public,  and 
the  dress  of  the  sexes  (ch.  xi.  2-17) ;  reproves  their  irregu- 
larities in  celebrating  the  Lord's  supper,  with  directions  for 
receiving  it  worthily  (ch.  xi.  17-34) ;  delivers  instructions 
respecting  the  desiring  and  exercising  of  spiritual  gifts  (ch. 
xii.-xiv.)  ;  proves  the  certainty  of  the  resurrection,  and  an- 
swers the  cavils  of  false  teachers  against  the  doctrine  (ch. 
XV.)  ;  and  concludes  with  directions  relative  to  the  contribu- 
tions for  the  saints  at  Jerusalem,  promises  of  shortly  visiting 
them,  and  salutations  to  various  members  of  the  Church 
(ch.  xvi.) 

In  the  Second  Epistle  to  the  Corinthians,  the  Apostle 
justifies  himself  from  the  charge  of  levity,  or  worldly  policy, 
in  delaying  his  journey  to  Corinth,  assigning  those  reasons 
for  this  part  of  his  conduct  which  could  not  have  been  dis- 


112  EVIDENCE  OF  THE  AUTHENTICITY 

closed  with  propriety  till  the  effect  of  his  former  epistle  had 
appeared  (ch.  i.)  ;  declares  the  justice  of  his  sentence  against 
the  incestuous  person,  and  gives  suitable  directions  respecting 
his  restoration  (ch.  ii.)  ;  expatiates  on  his  own  conduct  in  the 
Christian  ministry,  intermixing  many  exhortations  with  the 
avowal  of  his  motives  and  fervent  affections  in  the  sacred 
work  (ch.  iii.-vii.) ;  excites  them,  with  great  address  and 
earnestness,  to  complete  their  contributions  for  their  poof 
brethren  in  Judea,  showing  the  manifold  advantages  of  such 
services  (ch.  viii.,  ix.)  ;  contrasts  more  directly,  yet  evident- 
ly with  great  reluctance,  his  own  gifts,  labors,  sufferings,  and 
conduct,  with  the  pretences  of  their  false  teachers,  showing 
himself  to  be  "  not  a  whit"  inferior  to  any  of  the  apostles ; 
and  concludes  with  various  admonitions,  and  affectionate  good 
wishes  and  prayers  (ch.  x.-xiii.) 

The  Epistle  to  the  Galatians,  in  which  the  Apostle, 
after  saluting  the  churches  of  Galatia  (ch.  i.  1-5),  and  esta- 
blishing his  apostolic  commission  against  the  attacks  of  the 
false  teachers  (ch.  i.  6-24,  ii.)  ;  he  reproves  them  for  depart- 
ing from  that  Gospel  w^hich  he  had  preached  to  them,  and 
confirmed  by  the  gift  of  the  Holy  Ghost  (ch.  iii.  1-5)  ;  proves 
that  justification  is  by  faith  alone,  and  not  by  the  deeds  of 
the  law,  from  the  example  of  Abraham,  the  testimony  of 
Scripture,  the  curse  of  the  law,  the  redemption  of  Christ,  and 
the  Abrahamic  covenant,  which  the  law  could  not  disannul 
(ch.  iii.  6-18)  ;  shows  the  use  of  the  law  in  connexion  with 
the  covenant  of  grace  (ch.  iii.  19-24)  ;  concludes  that  all  be- 
lievers are  delivered  from  the  law,  and  made  the  spiritual  seed 
of  Abraham  by  faith  in  Christ  (ch.  iii.  25-29)  ;  illustrates  his 
inference  by  God's  treatment  of  the  Jewish  church,  which  he 
put  under  the  law,  as  a  father  puts  a  minor  under  a  guardian, 
(ch.  iv.  1-7)  ;  shows  the  weakness  and  folly  of  the  Galatians 
in  subjecting  themselves  to  the  law,  and  that  by  submitting 
themselves  to  circumcision  they  become  subject  to  the  whole 
law,  and  would  forfeit  the  benefits  of  the  covenant  of  grace 
(ch.  iv.  8-31,  V.  1-9)  ;  gives  them  various  instructions  and 
exhortations  for  their  Christian  conduct,  and  particularly  con- 
cerning a  right  use  of  their  Christian  freedom  (ch.  v.  10-26, 
vi.  1-10)  ;  and  concludes  with  a  brief  summary  of  the  topics 
discussed,  and  by  commending  them  to  the  grace  of  Christ 
(ch.  vi.  11-18.) 

The  Epistle  to  the  Ephesians,  in  which  the  Apostle,  af- 
ter saluting  the   church  (ch.  i.    1,2);  praises   God   for  the 


OF    THE    SACRED    SCRIPTURES.  113 

whole  Gospel  blessing  (eh.  i.  3-14)  ;  thanks  God  for  them, 
and  prays  for  their  more  complete  illumination  and  deeper  ex- 
perience of  the  grace  and  comforts  of  the  Gospel  (ch.  i.  15— 
23) ;  contrasts  their  former  wretched  and  ruined  state  with 
their  present  happy  condition,  as  saved  by  grace,  through  the 
atonement  of  Christ,  reconciled  to  God,  and  forming  one 
church,  temple,  and  family  with  the  Jewish  converts  (ch.  ii.); 
declares  that  the  mystery  concerning  their  salvation,  which 
was  before  concealed,  had  been  made  known  to  him  by  re- 
velation (ch.  iii.  1-12)  ;  fervently  prays  that  they  may  be 
strengthened,  enlightened,  sanctified,  and  comforted  (ch.  iii. 
13-21) ;  exhorts  them  to  walk  worthy  of  their  calling,  agree- 
ably to  the  unity  of  the  Spirit  and  the  diversity  of  his  gifts, 
and  to  the  difference  between  their  former  and  present  state 
(ch.  iv.  1-24)  ;  to  avoid  deceit,  anger,  dishonesty,  and  other 
sins,  and  to  cleave  to  the  practice  of  the  opposite  virtues  (ch. 
iv,  25-31,  V.  1-21) ;  to  discharge  faithfully  the  relative  duties 
of  wives  and  husbands  (ch.  v.  22,  23),  of  children  and  parents 
(ch.  vi.  1-4),  and  of  masters  and  servants  (ch.  vi.  5-9),  and 
to  war  the  spiritual  warfare  by  putting  on  and  using  "  the 
whole  armor  of  God,"  and  by  persevering  prayer  (ch.  vi.  10- 
20)  ;  and  concludes  by  commending  Tychicus  to  them,  with 
affectionate  salutations  (ch,  vi.  21-24). 

In  the  Epistle  to  the  Philippians,  the  Apostle,  after  sa- 
luting the  church  (ch.  i,  1,  2),  expresses  his  thankfulness  for 
their  continuing  steadfast  in  the  faith,  and  prays  that  they  may 
thus  continue  (ch.  i.  3-11)  ;  informs  them  that  his  sufferings 
and  imprisonment,  so  far  from  impeding  the  Gospel,  had  rather 
contributed  to  its  success  (ch.  i.  12-19) ;  assures  them  of  his 
readiness  to  live  or  die,  as  should  be  most  for  their  welfare 
and  the  glory  of  God,  yet  on  the  whole  expressing  a  hope  that 
he  should  again  visit  them  (ch.  i.  20-26)  ;  exhorts  them  to  a 
holy  life,  and  to  mutual  love  and  candor,  after  the  example  of 
Jesus  Christ ;  and  to  work  out  their  own  salvation  with  fear 
and  trembling,  that  he  may  rejoice  in  the  day  of  Christ  on 
their  account  (ch.  i.  21-30,  ii,  1-17)  ;  promises  to  send 
Timothy  and  Epaphroditus,  whom  he  highly  commends  (ch. 
ii,  19-30) ;  solemnly  cautions  them  against  Judaizing  teachers, 
and  others  who  were  enemies  of  the  cross  of  Christ  (ch,  iii., 
iv.  1)  ;  gives  suitable  admonitions  to  certain  individuals,  and 
some  general  exhortations  to  cheerfulness,  moderation,  prayer, 
thanksgiving,  and  universal  good  behavior  (ch.  iv.  2-7)  ; 
thanks  them  for  their  seasonable  and   liberal   supply,  though 

10* 


114  EVIDENCE    OF    THE    AUTHENTICITY 

he  had  learned  to  be  content  in  every  situation  (eh.  iv.  10- 
14) ;  mentions  some  particular  cases  in  which  ihey  had  min- 
istered to  him  ;  promises  them  a  supply  of  all  their  spiritual 
wants  through  the  riches  of  Christ,  to  whom  he  ascribes 
eternal  glory  (ch.  iv.  15-20)  ;  and  concludes  with  salutations 
from  himself  and  friends  at  Rome,  and  a  solemn  benediction 
(ch.  iv.  21-23). 

In  the  Epistle  to  the  Colossians,  the  Apostle,  after  sa- 
luting the  church  at  Colosse  (ch.  i.  1,  2),  thanks  God  for  the 
good  account  which  he  had  heard  from  Epaphras  of  their  faith 
and  love  (ch.  i.  3-8)  ;  assures  them  that  he  prayed  for  their 
increase  in  knowledge,  holiness,  patience,  joy,  and  gratitude 
for  redeeming  love  (ch.  i.  9-14)  ;  declares,  in  the  most  ex- 
alted terms,  the  personal  and  mediatorial  glory  of  Christ,  and 
the  fulness  and  freeness  of  his  salvation  (ch.  i.  15-23)  ;  ex- 
presses his  joy  in  his  labors  and  sufferings  for  their  sakes,  as 
the  Apostle  of  the  Gentiles,  and  his  earnest  solicitude  to  ful- 
fil his  ministry  among  them  in  the  most  successful  manner, 
assuring  them  of  his  concern  and  prayers  for  them  and  the 
other  churches  in  the  neighborhood,  that  they  might  be  united 
in  love,  and  thus  comforted,  and  that  they  might  be  establish- 
ed in  their  adherence  to  the  Christian  faith  (ch.  i.  28,  29,  ii.  1- 
7)  ;  warns  them  against  the  vain  philosophy  and  human  tra- 
ditions of  the  new  teachers,  and  their  superstitious  adherence 
to  the  law  (ch.  ii.  8-17) ;  shows  the  superiority  of  Christ  to 
angels,  and  warns  them  against  worshipping  them  (ch.  ii.  18- 
23)  ;  exhorts  them  to  set  their  affections  on  things  above,  to 
mortify  their  carnal  lusts,  to  put  away  malice,  to  seek  con- 
formity to  Christ  in  holiness,  to  love  each  other  and  be  ready 
to  forgive  injuries,  to  let  the  word  of  Christ  dwell  in  them 
richly,  to  abound  in  grateful  praises,  and  to  do  all  things  in 
the  name  of  Christ  (ch.  iii.  1-17)  ;  gives  suitable  instruc- 
tions respecting  the  relative  duties  of  husbands  and  wives, 
children  and  parents,  servants  and  masters  (ch.  iii.  18-25, 
iv.  1)  ;  exhorts  them  to  perseverance  in  prayer,  and  to  pru- 
dence and  edifying  speech  (ch.  iv.  2-6)  ;  commends  Tychi- 
cus  and  Onesimus  by  whom  he  sends  the  Epistle  (ch.  iv. 
7-9)  ;  and  concludes  with  salutations,  admonitions,  and  di- 
rections (ch.  iv.  10-18). 

In  the  First  Epistle  to  the  Thessalonians,  the  Apostle, 
after  saluting  the  church  at  Thessalonica  (ch.  i.  1)  ;  and 
thanking  God  for  their  faith,  love,  and  patient  hope  (ch.  i.  2- 
4) ;  shows  the  Divine  origin  of  the  Gospel  by  its  happy  effects 


OF  THE  SACRED  SCRIPTURES.  115 

among  them,  highly  commending  their  faith  and  constancy 
(eh.  i.  5-10)  ;  reminds  them  of  his  affectionate,  faithful  labors, 
and  holy  life,  among  them  (ch.  ii.  1-12)  ;  expresses  his  satis- 
faction at  the  manner  in  which  they  received  the  Gospel,  and 
their  constancy  amidst  persecution  (ch.  ii.  13,  14)  ;  shows  the 
guilt  and  ruin  of  the  unbelieving  Jews,  especially  for  opposing 
the  preaching  the  Gospel  to  the  Gentiles  (ch.  ii.  15,  16); 
evinces  his  joy  on  their  account,  his  desire  of  seeing  them 
again,  and  his  hope  of  a  joyful  meeting  at  the  coming  of 
Christ  (ch.  ii.  17-20)  ;  declares  that  his  care  for  them  had 
induced  him  to  send  Timothy  to  establish  and  encourage  them 
(ch.  iii.  1-5)  ;  whose  good  report  respecting  them  had  greatly 
comforted  him  in  his  distresses  (ch.  iii.  6-8)  ;  again  thanks 
God  on  their  behalf,  and  shows  how  earnestly  he  desires  to 
see  them  (ch.  iii.  9,  10)  ;  prays  that  he  may  be  enabled  to 
visit  them,  and  further  their  growth  in  holiness  and  love,  and 
perseverance  to  the  end  (ch.  iii.  11-13);  exhorts  them  to 
increasing  diligence  in  obeying  Christ,  to  chastity  and  in- 
tegrity in  all  things,  to  abound  in  love  to  one  another,  to  in- 
dustry in  their  respective  callings,  and  for  moderate  sorrow 
for  deceased  brethren,  from  the  assured  expectation  of  the 
coming  of  Christ  to  raise  the  dead,  to  change  the  living,  and 
to  receive  all  his  people  to  himself  (ch.  iv.)  ;  and,  as  this 
advent  of  Christ  will  be  sudden,  and  bring  inevitable  destruc- 
tion on  the  wicked,  he  shows  that  "  the  children  of  light"  are 
especially  called  on  to  prepare  for  it,  in  vigilance  and  sobriety, 
with  faith,  love,  and  hope,  and  to  comfort  and  edify  one  another 
(ch.  V.  1-11)  ;  and  then,  after  various  exhortations,  instruc- 
tions, admonitions,  and  encouragements  (ch.  v.  12-25)  ;  he 
concludes  with  affectionate  prayers  and  salutations  (ch.  v.  26— 
28.) 

In  the  Second  Epistle  to  the  Thessalonians,  after  salut- 
ing the  church  of  Thessalonica  (ch.  i.  1,  2)  ;  the  Apostle 
thanks  God  for  their  growth  in  faith  and  love,  and  their 
patience  and  perseverance  under  persecution,  in  which  he 
encourages  them  by  the  glorious  coming  of  Christ,  as  universal 
Judge,  for  the  destruction  of  unbelievers,  and  the  complete 
salvation  of  his  people  ^ch.  i.  3-10)  ;  prays  for  their  perfect 
sanctification  and  meetness  for  the  heavenly  felicity  (ch.  i. 
11,  12);  warns  them  against  groundlessly  supposing  that 
"  the  day  of  the  Lord"  was  at  hand,  which  he  shows  must  be 
preceded  by  a  great  apostacy,  in  which  "  the  man  of  sin* 
would  cause  the  destruction  of  numbers,  and  then  sink  him- 


116  EVIDENCE    OF    THE    AUTHENTICITY 

self  into  perdition  (eh.  ii.  1-12) ;  thanks  God  for  his  grace 
in  choosing  and  calling  the  Thessalonians  "  unto  salvation 
and  glory,"  exhorts  them  to  steadfastness,  praying  that  they 
may  be  "  comforted  and  established  in  every  good  word  and 
work"  (ch.  ii.  13-17)  ;  requests  their  prayers  for  himself  and 
his  coadjutors,  especially  for  the  success  of  their  ministry,  at 
the  same  time  expressing  his  confidence  in  them,  and  praying 
for  them  (ch.  iii.  1-5)  ;  charges  them  to  censure  and  with- 
draw from  disorderly  walkers,  who  neglected  their  own  busi- 
ness and  intermeddled  with  that  of  others,  interspersing  suit- 
able arguments,  directions,  and  exhortations  (ch.  iii.  6-15)  ; 
and  concludes  with  solemn  benedictions  (ch.  iii.  16-18.) 

In  the  First  Epistle  to  Timothy,  the  Apostle  having  salut- 
ed Timothy  (ch.  i.  1,  2);  reminds  him  of  the  purpose  for 
which  he  was  left  at  Ephesus  (ch.  i.  3,  4)  ;  shows  that  "  the 
end  of  the  commandment  is  love,  from  a  pure  heart,  and  un- 
feigned faith,"  from  which  some  having  swerved,  in  attempting 
to  preach  the  law  had  perverted  it,  and  that  the  law  is  good, 
but  intended  to  condemn  transgressors,  which  accords  also 
with  the  Gospel  (ch.  i.  5-11);  expresses  his  gratitude  to 
God  for  his  own  conversion,  by  which  encouragement  was 
given  to  sinners  in  every  age  (ch.  i.  12-17)  ;  charges  Timo- 
thy to  maintain  faith  and  a  good  conscience,  and  mentions 
some  who  had  renounced  the  truth,  and  whom  he  had  deliv- 
ered to  Satan  (ch.  i.  18-20);  gives  particular  directions  con- 
cerning the  performance  of  public  worship  in  the  Ephesian 
church,  enjoining  prayers  and  thanksgivings  for  all  men,  and 
especially  for  kings  and  rulers,  the  modest  dress  of  women, 
&c.  (ch.  ii.)  ;  delivers  instructions  respecting  the  qualifica- 
tions of  the  persons  whom  Timothy  was  to  ordain  as  bishops 
and  deacons  of  that  church  (ch.  iii.)  ;  foretels  a  great  apostacy, 
and  corruption  of  Christianity, "in  after  times  (ch.  iv.  1-5); 
directs  Timothy  in  respect  of  his  doctrine  and  personal  con- 
duct (ch.  iv.  6-16)  ;  how  to  admonish  elders,  and  younger 
persons,  men  and  women  (ch.  v.  1,  2)  ;  how  to  treat  widows 
(ch.  V.  3-16);  diligent  rulers  and  teachers  (ch.  v.  17,  18); 
accused  elders  and  offenders  (ch.  v.  19,  20) ;  delivers  a 
solemn  charge  to  faithfulness  and  impartiality  in  ordaining 
pastors  (ch.  v.  21,  22);  advises  Timothy  concerning  his 
health,  &c.  (ch.  v.  23-25) ;  shows  the  duty  of  servants  (ch. 
vi.  1,  2) ;  teaches  Timothy  to  shun,  as  corrupters  of  the  Gos- 
pel, those  who  preach  things  contrary  to  the  apostle's  doc- 
trine (ch.  vi.  3-5)  ;    declares   the    advantages   of   godliness 


OF    THE    SACRED    SCRIPTURES.  117 

with  contentment  (ch.  vi.  6-8) ;  shows  the  mischiefs  arising 
from  the  love  of  money  (ch.  vi.  9,  10) ;  exhorts  Timothy  to 
flee  from  these  evils,  to  "  follow  after  righteousness,"  "  to 
fight  the  good  fight  of  faith,"  and  to  be  faithful  till  the  coming 
of  Christ  (ch.  vi.  11-14) ;  ascribes  glory  to  the  eternal  God 
(ch.  vi.  15,  16);  teaches  him  to  charge  the  rich  to  avoid  pride 
and  confidence  in  wealth,  and  to  abound  in  liberality,  as  seek- 
ing a  treasure  in  heaven  (ch,  vi.  17-19) ;  exhorts  him  to  ad- 
here to  the  faith,  avoiding  profane  and  vain  controversies,  and 
concludes  (ch.  vi.  19,  20.) 

In  the  Second  Epistle  to  Timothy,  the  Apostle  having 
afi'ectionately  saluted  Timothy,  with  thanksgiving  and  prayer 
(ch.  i.  1-3) ;  he  expresses  a  great  desire  to  see  him,  remem- 
bering his  faith,  and  that  of  his  grandmother  and  mother  (ch. 
i.  4,  5) ;  exhorts  him  to  stir  up  the  gift  of  God  which  is  in 
him  (ch.  i.  6) ;  charges  him  not  to  be  ashamed  of  the  Divine 
testimony,  or  of  him  the  Lord's  prisoner,  but  to  prepare  for 
suffering,  as  having  been  saved,  and  called  by  the  grace  of 
God,  according  to  the  Gospel,  which  fully  reveals  life  and 
immortality  (ch.  i.  7-1^) ;  and  of  which  he,  Paul,  had  been 
made  an  apostle,  for  which  cause  he  suff'ered,  without  either 
being  ashamed  or  afraid,  as  he  knew  the  power  of  him  in 
whom  he  trusted  (ch.  i.  11,  12);  exhorts  Timothy  to  stead- 
fastness and  faithfulness  (ch.  i.  13,  14) ;  shows  that  those  of 
Asia  had  turned  from  him  (ch.  i.  15) ;  commends  the  diligent 
and  courageous  kindness  of  Onesiphorus,  praying  fervently 
that  he  and  his  family  may  find  mercy  from  God  at  the  last 
day  (ch.  i.  16-18)  ;  exhorts  Timothy  to  appoint  faithful  min- 
isters, and  to  courage,  fidelity,  and  patience,  as  "  the  good 
soldier  of  Christ,"  in  remembrance  of  Christ  as  risen  from 
the  dead,  in  imitation  of  the  apostle's  example,  and  in  assured 
faith  and  hope  (ch.  ii.  1-13) ;  charges  him  to  warn  the  flock 
against  false  teachers,  and  vain  controversies,  studying,  as 
an  approved  workman,  "  rightly  to  divide  the  word  of  truth" 
(ch.  ii.  14-16)  ;  shows  the  pernicious  effects  of  the  error  of 
Hymeneus  and  Philetus,  though  "  the  foundation  of  God 
stands  sure"  (ch.  ii.  17-21)  ;  teaches  him  what  to  flee  and 
what  to  follow,  to  shun  disputatious  questions,  and  to  instruct 
opposers  with  meekness  (ch.  ii.  22-26)  ;  foretels  grievous 
times  in  the  last  days,  through  the  devices  and  opposition  of 
false  teachers  (ch.  iii.  1-9)  ;  proposes  to  him  his  own  ex- 
ample, exhorting  him  to  continue  in  the  faith  (ch.  iii.  10-14)  ; 
shows  the  excellency,  authority,  and  sufficiency  of  the  Sacred 


118  EVIDENCE    OF    THE    AUTHENTICITY 

Scriptures,  which  Timothy  had  known  from  his  youth  (ch. 
iii.  15-17)  ;  charges  him  to  be  diligent  and  faithful  in  his 
ministry,  especially  as  he  had  nearly  finished  his  work  (ch, 
iv.  1-8)  ;  presses  him  to  come  to  him,  and  bring  Mark  with 
him  (ch.  iv.  9-15) ;  shows  how  his  brethren  had  forsaken 
him,  and  how  the  Lord  had  supported  him  (ch,  iv.  16-18  ); 
and  concludes  with  salutations  and  benedictions  (ch.  iv.  19- 
22.) 

In  the  Epistle  to  Titus,  the  Apostle,  after  showing  the 
nature  and  importance  of  his  own  office,  and  saluting  Titus 
(ch.  i.  1-4)  ;  states  for  what  purpose  he  had  left  him  in  Crete, 
and  what  manner  of  persons  he  should  ordain  as  elders  (ch. 
i.  5-9)  ;  exposes  the  dangerous  principles  and  selfishness  of 
false  teachers,  and  the  bad  national  character  of  the  Cretans, 
which  he  must  "sharply  rebuke"  and  instruct,  that  "they  may 
be  sound  in  the  faith"  (ch.  i.  10-16)  ;  directs  him  to  teach  the 
people  in  their  several  relative  duties,  for  the  honor  of  the 
Gospel,  to  exemplify  them  in  his  own  conduct,  and  to  take 
heed  to  his  doctrine  (ch.  ii.  1-10)  ;  enforces  his  exhortations 
by  showing  the  holy  tendency  and  efficacy  of  the  Gospel,  and 
charges  him  to  act  with  authority  and  firmness  (ch.  ii.  11-15) ; 
directs  him  to  inculcate  subjection  to  rulers,  and  good  beha- 
vior to  all  men,  from  a  consideration  of  their  own  sinfulness, 
and  their  salvation  by  the  mercy  of  God  (ch.  iii.  1-8)  ;  cau- 
tions him  to  avoid  foolish  questions,  and  shows  him  how  to 
deal  with  heretics  (ch.  iii.  9-11);  and,  directing  him  to  come 
to  him  at  Nicopolis,  and  giving  instructions  about  other  mat- 
ters, he  concludes  with  salutations  (ch.  iii.  12-15). 

The  Epistle  to  Philemon  was  written  by  St.  Paul  to  re- 
unite Philemon  to  his  once  unfaithful  servant  Onesimus,  who 
had  been  converted  by  his  instrumentality  while  confined  at 
Rome. 

In  the  Epistle  to  the  Hebrews,  the  Apostle  sets  forth  the 
personal  and  mediatorial  dignity  and  glory  of  Jesus  Christ, 
the  Son  of  God,  by  whom  the  Father  speaks  to  men  under 
the  Gospel  dispensation  (ch.  i.  1-4) ;  proves  from  the  Old 
Testament  Scriptures,  that  the  Messiah  is  far  greater  than  the 
angels,  and  worshipped  by  them  as  their  Creator  and  Lord 
(ch.  i.  5-14)  ;  exhorts  them  to  attend  to  the  Gospel,  from  the 
consideration  of  the  danger  of  "  neglecting  so  great  salvation," 
thus  revealed  and  confirmed  (ch.  ii.  1-4)  ;  advances  further 
proofs  of  the  superiority  of  Christ  to  angels,  notwithstanding 
his  temporary  humiliation  in  our  nature  (ch.  ii.  5-9)  ;  shows 


OF  THE  SACRED  SCRIPTURES.  119 

the  motives,  reasons,  condescension,  and  benefits  of  his  in- 
carnation, temptations,  sufferings,  and  death,  as  connected 
with  his  being  the  great  High  Priest  and  Saviour  of  his  peo- 
ple (ch.  ii.  10-18)  ;  demonstrates  and  iUustrates  the  vast  su- 
periority of  Christ  above  Moses  (ch.  iii.  1-6) ;  solemnly 
warns  the  Hebrews  not  to  copy  the  example  of  their  unbeliev- 
ing ancestors  who  perished  in  the  wilderness  (ch.  iii.  7-19, 
iv.  1,2);  exhibits  the  certainty  and  excellency  of  the  heavenly 
rest,  of  which  that  of  the  Sabbath,  and  of  Canaan,  were  types 
(ch.  iv.  3-11);  urges  the  energy  of  the  word  of  God,  the 
omniscience  of  our  Judge,  the  compassion  of  our  great  High 
Priest,  as  powerful  motives  to  steadfastness,  and  earnestness 
in  coming  to  the  throne  of  grace  (ch.  iv.  12-16) ;  demonstrates 
the  superiority  of  Christ  to  the  Aaronic  priesthood,  as  a  *'  High 
Priest  alter  the  order  of  Melchisedek"  (ch.  v.  1-10)  ;  reproves 
the  Hebrews  for  their  small  proficiency  in  Christianity  (ch. 
V.  11-14)  ;  purposes,  therefore,  to  lead  them  forward  in  the 
knowledge  of  Christ  (ch.  vi.  1-3)  ;  shows  the  desperate  state 
of  apostates,  which  he  illustrates  by  the  simile  of  barren  land 
which  no  culture  improves  (ch.  vi.  4-8)  ;  declares,  however, 
his  favorable  opinion  of  them,  and  his  desire  of  their  fruitful- 
ness  and  diligence,  in  order  to  their  assured  hope  to  the  end 
(ch.  vi.  9-12)  ;  expatiates  on  the  security  of  the  covenant  of 
grace,  as  confirmed  to  Abraham  by  the  promise  and  oath  of 
God,  for  the  strong  consolation  of  all  believers  (ch.  vi.  12- 
20)  ;  proves  and  illustrates  the  superiority  of  Melchisedek's 
typical  priesthood  above  that  of  Aaron  (ch.  vii.  1-10)  ;  shows 
it  was  intended  that  the  priesthood  should  be  changed,  and 
consequently  the  ritual  law  disannulled,  at  the  coming  of  the 
Messiah,  that  a  better  covenant  and  priesthood  might  take 
place,  which  was  needful  for  the  perfect  state  of  the  church, 
and  for  the  salvation  of  all  vs^ho  come  to  God  by  Jesus  Christ, 
to  the  uttermost,  and  for  ever  (ch.  vii.  11-28)  ;  produces 
further  evidence  of  the  superiority  of  the  Messiah's  priesthood 
to  that  of  Aaron,  and  shows  that  it  was  predicted  that  the 
Sinai  covenant  would  be  abrogated,  to  make  way  for  a  new 
and  better  covenant,  through  a  superior  Mediator  (ch.  viii.)  ; 
exhibits  the  typical  nature  of  the  tabernacle,  its  furniture  and 
ordinances,  applying  it  to  the  priesthood,  sacrifice,  and  cove- 
nant of  Christ  (ch.  ix.)  ;  proves  the  inefficiency  of  the  legal 
sacrifices,  and  their  abolition  by  the  substitution  of  the  sacri- 
fice of  Christ,  by  which  believers  obtain  eternal  remission 
(cli.  X.  1-18) ;  exhorts  the  believing  Hebrews  to  faith,  prayer, 


120  EVIDENCE    OF    THE    AUTHENTICITY 

and  constancy  in  the  Gospel,  and  to  love  and  good  works, 
showing  the  danger  of  wilfully  renouncing  Christ,  after  hav- 
ing received  the  knowledge  of  the  truth  (ch.  x.  19-39)  ;  illus- 
traJfes  the  nature,  excellency,  efficacy,  and  fruits  of  faith  by 
the  examples  of  the  most  eminent  saints,  from  Abel  to  the 
close  of  the  Old  Testament  dispensation  (ch.  xi.)  ;  exhorts 
them  to  constancy,  patience,  and  diligence  (ch.  xii.  1-13)  ; 
to  peace  and  holiness,  and  to  jealous  watchfulness  over  them- 
selves and  each  other  (ch.  xii.  14-17)  ;  to  an  obedient  recep- 
tion of  the  Gospel,  and  a  reverential  worship  of  God  (ch.  xii. 
18-29)  ;  to  brotherly  love,  hospitality,  compassion,  chastity, 
contentment,  and  trust  in  God  (ch.  xiii.  1-3)  ;  to  recollect 
the  faith,  examples,  and  happy  end  of  their  deceased  pastors 
(ch.  xiii.  4-8)  ;  to  watchfulness  against  false  doctrines,  re- 
gard to  the  sacrifice  of  Christ,  willingness  to  bear  reproach 
for  him,  thanksgiving  to  God,  liberality  to  men,  subjection  to 
vigilant  and  faithful  teachers,  and  prayer  for  himself  (ch.  xiii. 
9-19)  ;  and  concludes  with  an  earnest  prayer  to  the  "  God 
of  peace,"  through  the  Great  Shepherd,  and  the  blood  of  his 
covenant,  for  the  Hebrews,  and  with  apostolic  salutations 
(ch.  xiii.  20-25). 

In  the  General  Epistle  of  James,  the  Apostle,  addressing 
"  the  twelve  tribes  which  are  scattered  abroad,"  exhorts  them 
to  joyful  patience  under  trials  (ch.  i.  1-4)  ;  and  to  ask  wis- 
dom of  God,  in  faith,  with  an  unwavering  mind  (ch.  i.  5-8)  ; 
counsels  the  poor  and  rich,  and  shows  the  happiness  of  those 
who  endure  (ch.  i.  9-12)  ;  shows  that  God  tempts  no  man  to 
sin,  but  is  the  author  of  every  good  and  perfect  gift  (ch.  i.  13- 
18)  ;  cautions  them  against  pride,  loquacity,  anger,  and  ma- 
lice, and  admonishes  them  to  receive  the  word  of  God  with 
meekness,  and  to  reduce  it  to  practice  (ch.  i.  19-27)  ;  cautions 
them  against  partiality  to  the  rich,  and  contempt  of  the  poor, 
especially  in  places  of  worship,  as  contrary  to  the  law  of  love 
(ch.  ii.  1-9)  ;  shows  that  the  transgression  of  one  command- 
ment violates  the  whole  law  (ch.  ii.  10-12)  ;  proves  that  faith 
without  works  is  dead  and  unprofitable,  which  he  illustrates 
by  the  examples  of  Rahab  and  Abraham  (ch.  ii.  13-26) ;  cau- 
tions them  against  assuming  and  aspiring  conduct  (ch.  iii.  1, 
2) ;  shows  the  fatal  effects  of  an  unbridled  tongue,  and  the 
duty  of  governing  the  tongue  (ch.  iii.  3-12)  ;  contrasts  the 
nature  and  defects  of  earthly  wisdom,  with  those  of  heavenly 
(ch.  iii.  13-18) ;  exhibits  the  bad  eflects  of  the  lusts  and  pas- 
sions of  the  human  heart  (ch.  iv.  1-6)  ;  exhorts  to  repentance, 


OF  THE  SACRED  SCRIPTURES.  121 

and  to  submission  to  God  (ch.  iv.  7-10)  ;  cautions  them 
against  detraction  and  censoriousness,  and  carnal  security, 
and  exhorts  to  dependance  on  God,  by  a  consideration  of  the 
shortness  and  uncertainty  of  life  (ch.  iv.  11-17)  ;  denounces 
awful  judgments  on  the  rich  and  wicked  Jews  (ch.  v.  1-6)  ; 
exhorts  them  to  patience  and  meekness  under  trials,  in  the 
hope  of  a  speedy  deliverance  (ch.  v.  7-11);  cautions  them 
against  swearing,  and  admonishes  them  to  prayer  and  praise 
(ch.  v.  12,  13);  gives  suitable  instructions  concerning  \dsit- 
ing  the  sick,  and  concerning  Christians  confessing  their  faults 
to  one  another,  declaring  the  efficacy  of  fervent  prayer  (ch. 
v.  14-18) ;  and  encourages  them  to  attempt  the  conversion 
of  sinners,  and  the  recovery  of  their  offending  brethren  (ch. 
v.  19,  20.) 

In  the  First  Epistle  of  Peter,  the  Apostle,  addressing 
the  strangers  and  foreigners  in  Asia  Minor,  with  salutations, 
and  thanksgivings  to  God  for  his  abundant  mercy,  and  the 
inestimable  blessings  bestowed  upon  them  (ch.  i.  1-5) ;  shows 
the  nature  and  benefit  of  their  trials,  and  the  joy  in  loving  and 
rejoicing  in  an  unseen  Saviour,  and  receiving  his  salvation, 
by  which  they  are  counterbalanced,  a  salvation  into  which 
the  prophets  had  diligently  inquired,  and  into  which  angels 
desired  to  look,  and  the  preaching  of  which  by  the  apostles 
the  Holy  Spirit  had  confirmed  and  prospered  (ch.  i.  6-12)  ; 
exhorts  them,  from  these  considerations,  to  a  holy  and  cir- 
cumspect conduct,  as  the  worshippers  of  a  holy  God,  and  as 
redeemed  with  the  precious  blood  of  Christ  (ch.  i.  13-20)  ; 
to  a  pure  and  fervent  love  of  one  another,  being  brethren  by 
regeneration,  through  the  word  of  God  (ch.  i.  21-25),  and  to 
lay  aside  all  selfish  and  angry  passions,  that  they  may  long 
for  "  the  sincere  milk  of  the  word,"  and  grow  by  it  (ch.  ii.  1- 
3) ;  exhibits  the  preciousness  of  Christ,  the  chief  Corner-stone, 
to  believers  as  built  on  him  by  faith,  and  thus  made  a  holy 
temple  and  a  spiritual  priesthood,  while  unbelievers  stumble 
and  perish  (ch.  ii.  4-8)  ;  declares  the  character  and  privileges 
of  believers,  as  called  out  of  darkness  into  light,  to  show  forth 
the  praises  of  God  (ch.  ii.  9,  10) ;  beseeches  them  to  abstain 
from  fleshly  lusts,  and  by  their  good  conversation  to  glorify 
God  (ch.  ii.  11,  12);  enforces  obedience  to  magistrates  and 
rulers  (ch.  ii.  13-17)  ;  and  of  servants  to  their  masters  ;  ex- 
horting them  to  suffer  patiently  even  for  well-doing,  after  the 
example  of  Christ,  and  from  love  to  him  (ch.  ii.  18-25) ;  ex- 
horts wives  and  husbands  to  fulfil  their  respective  duties  (ch. 

11 


122  EVIDENCE  OF    THE    AUTHENTICITY 

iii.  1-7)  ;  and  Christians  to  live  in  amity,  to  forgive  injuries, 
to  be  steadfast  under  persecutions,  and  to  profess  and  defend 
the  truth  with  meekness,  and  maintain  a  good  conscience^ 
according  to  the  nature  of  their  calling,  their  privileges,  and 
the  example  of  Christ  (ch.  iii.  8-18)  ;  shows  that  the  destruc- 
tion of  the  impenitent  antediluvians  was  an  emblem  of  that  of 
the  wicked,  and  the  preservation  of  Noah  and  his  family  in 
the  ark,  an  emblem  of  the  salvation  of  those  who  had  not  only 
the  sign  of  baptism,  but  the  thing  signified  by  it,  through  a 
risen  and  glorified  Redeemer  (ch.  iii.  18-22)  ;  exhorts  them 
to  cease  from  sin,  in  conformity  to  Christ,  who  had  suffered 
for  it,  and  to  live  holy  lives,  though  reproached  for  it,  in  ex- 
pectation of  a  future  judgment  (ch.  iv.  1-6),  sobriety,  watch- 
fulness, and  prayer,  because  "  the  end  of  all  things  is  at  hand" 
(ch.  iv.  7),  and  to  love,  hospitality,  and  a  due  improvement  of 
talents,  as  the  stewards  of  God,  and  in  order  to  glorify  him 
(ch.  iv.  8-1 1) ;  gives  various  encouragements  to  patience,  and 
confidence  in  God,  amid  persecutions,  with  cautions  and  in- 
structions (ch.  iv.  12-19);  exhorts  "the  elders  to  feed  the 
flock  of  God,"  willingly,  cheerfully,  disinterestedly,  and  hum- 
bly, and  to  be  examples  to  it,  expecting  from  the  chief  Shep- 
herd, at  his  appearance,  an  unfading  crown  of  glory  (ch.  v. 
1-4) ;  requires  the  younger  to  submit  to  the  elder,  and  all  of 
them  to  be  "  clothed  with  humility,"  "  casting  all  their  care 
upon  God"  (ch.  v,  5-7),  and  to  be  "  sober,  and  vigilant,"  and 
steadfastly,  by  faith,  to  "  resist  the  devil,"  and  bear  tribulation 
(ch.  V.  8,  9)  ;  and  concludes  with  prayers,  salutations,  and 
benedictions  (ch.  v.  10-14.) 

In  the  Second  Epistle  of  Peter,  the  Apostle,  having 
saluted  his  brethren,  and  shown  the  blessings  to  which  God 
had  called  them  (ch.  i.  1-4)  ;  earnestly  exhorts  them  to  dili- 
gence in  every  good  work,  in  order  to  make  "  their  calling  and 
election  sure,"  intermixing  suitable  warnings  and  encourage- 
ments (ch.  i.  5-11);  states,  that  aware  of  his  approaching 
martyrdom,  he  is  the  more  diligent  in  thus  admonishing  them, 
that  they  may  remember  these  things  aftjer  his  decease  (ch.  i. 
12-15)  ;  urges  the  evidence  of  what  he  had  seen  and  heard 
*'  in  the  holy  mount,"  in  confirmation  of  his  testimony  con- 
cerning the  power  and  coming  of  Christ,  referring  them  to  a 
*'  more  sure  mode  of  prophecy,"  and  instructing  them  con- 
cerning its  interpretation  and  source  (ch.  i.  16-21)  ;  foretels 
the  coming  of  false  teachers,  showing  their  corrupt  tenets 
and  practices,  and  the  divine  judgments  against  them  (ch.  ii.); 


OF    THE    SACRED    SCRIPTURES.  123 

reminds  his  brethren  of  the  promised  coming  of  Christ,  pre- 
dicting that  scoffers  will  ridicule  their  expectation  of  that 
event,  being  willingly  ignorant  of  the  truth  (ch.  iii.  1-7)  ,• 
shows  the  reason  why  that  great  day  is  delayed,  and  its  aw- 
ful manner,  circumstances,  and  consequences,  with  suitable 
exhortations  and  encouragements  to  diligence  and  holiness 
(ch.  iii.  8-14)  ;  declares  the  agreement  of  his  doctrine  with 
that  of  St.  Paul  (ch.  iii.  15,  16)  ;  and  concludes  with  warn- 
ing the  reader  against  seducers,  and  exhorting  them  to  "  grow 
in  grace,  and  in  the  knowledge  of  Christ"  (ch.  iii.  17,  18.) 

In  the  First  Epistle  of  John,  the  Apostle  declares 
what  he  had  seen  and  heard  of  Christ,  the  Word  of  life,  that 
others  may  have  fellowship  with  him,  and  with  God  and 
Christ,  and  may  share  his  joy  (ch.  i.  1-4)  ;  shows  that  those 
who  have  communion  with  God,  and  are  cleansed  from  sin 
by  the  blood  of  Christ,  walk  in  the  light  of  holiness  ;  and 
that  the  faithfulness  and  righteousness  of  God  are  engaged 
in  the  pardon  and  cleansing  of  those  who  "  confess  their 
sins  ;"  but  all  who  "  say  they  have  no  sin"  are  deceived  or 
deceivers  (ch.  i.  5-10)  ;  warns  his  "  dear  children"  not  to 
sin,  yet  points  out  to  them  Christ  the  Advocate  with  the 
Father,  and  the  propitiation  for  their  sins,  and  the  sins  of  the 
world  (ch.  ii.  1,2);  shows  that  the  knowledge  of  Christ,  and 
union  with  him,  must  be  evidenced  by  obeying  and  imitating 
him,  and  by  love  to  the  brethren  (ch.  ii.  3-11)  ;  warns  them 
against  the  "love  of  the  world"  (ch.  ii.  12-17)  ;  cautions 
them  against  many  antichrists,  who  fatally  seduce  some  pro- 
fessed Christians,  declaring  the  unction  of  the  Holy  Spirit  an 
effectual  preservative  against  them  (ch.  ii.  18-22)  ;  points  out 
to  them  the  true  doctrine  of  Christ,  exhorting  them  to  adhere 
to  his  truth,  and  abide  in  him,  in  expectation  of  his  coming, 
and  to  prove  their  regeneration  by  an  habitually  righteous 
conduct  (ch.  ii.  23-29)  ;  breaks  out  in  admiration  of  the  love 
of  God,  in  making  us  his  children,  and  giving  us  present 
privileges,  with  the  hope  of  inconceivable  felicity,  showing 
that  all  who  have  this  hope  "  purify  themselves  as  he  is 
pure"  (ch.  iii.  1-3)  ;  shows  how  the  children  of  God,  and  the 
children  of  the  devil,  may  be  distinguished  (ch.  iii.  4-10)  ; 
exhorts  them  to  "love  one  another,"  contrasting  this  love 
with  the  example  of  Cain,  and  warning  them  to  expect  the 
hatred  of  the  world,  pointing  out  "  the  love  of  the  brethren" 
as  the  distinguishing  evidence  of  conversion,  and  explaining 
its  nature  and  effects  (ch.  iii.  11-24),  warns  them  against 


124  EVIDENCE    OF    THE    AUTHENTICITV 

those  who  falsely  profess  to  be  inspired,  giving  directions  for 
distinguishing  the  Spirit  of  truth  from  that  of  error  (ch.  iv. 
1-6)  ;  exhorts  them  to  love  one  another,  from  the  example 
of  God  in  giving  his  Son  for  sinners,  and  from  various  con- 
siderations, tending  to  show  its  nature,  necessity,  benefit, 
efficacy  (ch.  iv.  7-21)  ;  shows  the  connexion  between  faith 
in  Christ,  regeneration,  love  to  God  and  his  children,  obedi- 
ence to  his  commandments,  and  victory  over  the  world  (ch. 
V.  1-5)  ;  states  the  manifold  testimonies  by  which  the  doc- 
trine of  Christ  is  proved,  declaring  the  inseparable  union  be- 
tween faith  and  eternal  life  (ch.  v.  6-13)  ;  reminds  them  of 
the  Lord's  readiness  to  hear  their  prayers  (ch.  v.  14,  15)  ; 
gives  an  intimation  that  there  is  "  a  sin  unto  death,"  and  the 
regenerate  man's  security  against  it  (ch.  v.  16-18)  ;  strongly 
marks  the  difference  between  "  the  world  that  lieth  in  wicked- 
ness," and  true  believers  (ch.  v.  19,  20)  ;  and  cautions  them 
against  idolatry  (ch.  v.  21.) 

In  the  Second  Epistle  of  John,  the  apostle  commends 
"  the  elect  lady  and  her  children"  for  their  virtuous  conduct ; 
exhorts  them  to  love,  obedience,  and  perseverance  in  the 
truth ;  warns  them  against  the  delusions  of  false  teachers  ; 
and  concludes  with  expressing  his  hope  of  seeing  them  short- 
ly, and  with  salutations. 

In  the  Third  Epistle  of  John,  the  apostle  commends 
the  steadfastness  and  hospitality  of  Gains,  especially  to  the 
ministers  of  Christ ;  cautions  him  against  the  ambitious  and 
malicious  designs  of  one  Diotrephes  ;  highly  commends  De- 
metrius to  his  friendship  ;  and  giving  intimations  of  an  in- 
tended visit,  concludes  with  salutations. 

It  is  probable  that  St.  Jude  wrote  to  caution  his  brethren 
against  the  same  deceivers  whom  St.  Peter  had  opposed  in 
his  second  Epistle,  to  which  this  bears  a  striking  resem- 
blance, both  in  sentiment  and  style  ;  and  it  was  probably 
written  about  the  same  time,  that  is,  towards  the  close  of 
A.  D.  65,  or  the  beginning  of  A.  D.  66, 

The  Revelation  of  St.  John  opens  with  an  account  of  the 
source  and  design  of  the  book,  salutations  to  the  seven 
churches  of  Asia,  ascriptions  of  glory  to  God,  and  a  descrip- 
tion of  the  extraordinary  vision  which  the  apostle  had  of  the 
l^ord  Jesus  appearing  to  him  in  glory,  and  commissioning  him 
to  wiite  these  things  to  the  churches  (ch.  i.)  ;  then  follow 
seven  short  Epistles  from  Christ  himself  to  the  seven  princi- 
pal churches  of  Asia, — to  the  church  of  Ephesus  (ch.  ii.  1- 


OF  THE  SACRED  SCRIPTURES.  125 

7),  to  the  church  of  Smyrna  (ch.  ii.  8-11),  to  the  church  of 
Pergamos  (ch.  ii.  12-17),  to  the  church  of  Thyatira  (ch.  ii. 
18-2.9),  to  the  church  of  Sardis  (ch.  iii.  1-6),  to  the  church 
of  Philadelphia  (ch.  iii.  7-13),  and  to  the  church  of  Laodicea 
(ch.  iii.  14-22).  After  this,  the  heavens  being  opened,  the 
apostle  sees  the  divine  glory  (ch.  iv.)  ;  beholds  a  sealed  book, 
which  none  but  the  Lamb  can  open,  and  hears  the  heavenly 
choir  sing  the  praises  of  Him  that  sits  on  the  throne,  and  of 
the  Lamb  that  was  slain  (ch.  v.)  ;  views  the  opening  of  the 
first  six  seals,  and  the  emblematical  discovery  of  future  events 
made  after  each  of  them  (ch.  vi.)  ;  hears  the  number  of  the 
sealed  of  the  tribes  of  Israel,  and  sees  an  innumerable  mul- 
titude of  all  nations  before  the  throne  of  God  (ch.  vii.)  ;  views 
the  opening  of  the  seventh  seal,  and  the  appearance  of  seven 
angels  with  seven  trumpets  (ch.  viii.  1-5) ;  hears  the  first 
four  trumpets  sounded,  and  the  denunciation  of  the  three  woes 
(ch.  viii.  6-13),  the  fifth  trumpet,  and  the  first  wo  (ch.  ix.  1-12), 
the  sixth  trumpet,  and  the  second  wo  (ch.  ix.  12,  13)  ;  be- 
holds, in  a  vision,  a  mighty  angel  with  an  open  little  book  in 
his  hand,  which  the  apostle  receives  and  eats  up  (ch.  x.). 
He  is  directed  to  measure  the  temple,  the  altar,  and  the  wor- 
shippers, but  to  leave  "  the  outer  court  to  the  Gentiles"  (ch. 
xi.  1,  2).  Power  is  given  to  two  witnesses,  who  prophesy 
in  sackcloth  1260  days  (ch.  xi.  3-6).  The  beast  makes  war 
upon  them,  and  slays  them  ;  but  after  three  days  and  a  half 
they  arise  and  ascend  into  heaven  ;  and  divine  judgments 
overtake  their  enemies  (ch.  xi.  7-14).  The  seventh  trum- 
pet sounds  ;  and  a  discovery  is  made  of  the  glorious  events 
that  shall  follow  (ch.  xi.  15-19).  The  apostle  sees  in  vision 
a  travailing  woman  watched  by  a  red  dragon,  that  he  might 
devour  her  offspring  :  she  is  delivered  of  a  son,  who  is  caught 
up  to  heaven,  and  she  flees  into  the  wilderness  (ch.  xii.  1-6). 
Michael  overcomes  and  casts  out  Satan,  at  which  there  is 
great  joy  in  heaven  ;  and  wo  is  denounced  on  the  earth,  be- 
cause of  Satan's  rage  and  malice  (ch.  xii.  7-12).  The  dragon 
persecutes  the  woman,  who  escapes,  with  the  wings  which 
are  given  her,  into  the  wilderness,  and  is  preserved  from  his 
unwearied  and  varied  efforts  (ch.  xii.  13-17).  The  apostle 
sees  "  a  beast  rising  out  of  the  sea,"  of  great  power,  rage,  and 
success  (ch.  xiii.  1-10);  and  afterwards  "a  second  beast, 
rising  out  of  the  earth,"  exercising  the  power  of  the  first 
beast,  making  an  image  of  it,  and  compelling  all  to  worship  it 
(ch.  xiii.  11-18) ;  has  a  view  of  the  Lamb  on  Mount  Zion 

11* 


126  EVIDENCE   OF   THE    AUTHENTICITY 

with  the  144,000  elect,  and  hears  the  proclamations,  or  warn- 
ings, given  by  several  angels  (ch.  xiv) ;  views  seven  angels 
prepared  to  execute  judgment,  for  which  purpose  seven  vials 
are  given  to  them,  and  the  temple  is  filled  with  smoke  (ch. 
XV.).  The  pouring  out  of  the  seven  vials,  with  the  judgments 
which  followed  (ch.  xvi.).  The  vision  of  the  great  harlot,  the 
mystical  Babylon,  and  her  utter  desolation  (ch.  xvii.)  ;  the  la- 
mentation of  the  kings  and  merchants  at  her  fall,  and  the  re- 
joicing of  the  apostles  and  prophets  over  it,  (ch,  xviii.)  ;  the 
exultation  in  heaven  over  her,  and  at  the  approach  of  the 
heavenly  Jerusalem  (ch.  xix.  1-10).  Christ  and  his  follow- 
ers are  seen  on  white  horses,  obtaining  great  and  decisive 
victories,  and  utterly  destroying  all  opponents,  especially  the 
beast  and  the  false  prophets  and  their  adherents,  who  are 
cast  alive  into  the  lake  of  fire  and  brimstone  (ch.  xix.  11-21). 
Satan  is  bound  by  an  angel,  and  imprisoned  in  the  abyss  for 
a  thousand  years  (ch.  xx.  1-3).  The  glorious  state  of  the 
church  during  that  period  (ch.  xx.  4-6).  Satan  is  again 
loosed,  deceives  the  nations,  and  excites  a  terrible  war 
against  the  church ;  but  the  assailants  are  destroyed  by  fire 
from  heaven,  and  Satan  is  cast  into  hell  (ch.  xx.  7-10).  The 
general  resurrection  and  final  judgment  (ch.  xx.  11-15).  A 
description  of  the  new  heaven,  and  new  earth,  and  of  the  new 
Jerusalem,  which  is  seen  coming  down  from  heaven,  in  which 
the  redeemed  dwell  in  the  presence,  light,  and  glory  of  God 
and  the  Lamb  (ch.  xxi.,  xxii.  1-5).  The  angel  attests  these 
things  to  be  faithful  and  true,  and  forbids  John  to  worship  him 
(ch.  xxii.  6-9).  Christ  himself  shows  the  apostle,  that  the 
state  of  men  will  soon  be  unchangeably  fixed  by  his  coming 
to  judgment;  declares  who  shall  enter  heaven,  and  who  shall 
be  excluded  ;  urgently  calls  upon  all  who  hear,  to  invite  all 
who  are  atliirst,  and  are  willing  to  accept  of  his  salvation  ; 
and  denounces  plagues  on  all  who  add  to,  or  take  away  from 
the  words  of  this  prophecy  (ch.  xxii.  10-19).  The  apostle 
desires  the  speedy  advent  of  Christ,  and  concludes  with  a 
benediction  on  his  readers  (ch.  xxii.  20,  21). 

4.  By  the  principal  facts  being  attested  by  certain  commemo- 
rative ordinances,  such  as, 

Among  the  Jews,  CircumcisioTiy  the  seal  of  the  covenant  with 
Abraham,  Gen.  xvii.  10. — Herodotus,  it  is  true  (in  lib.  ii.), 
says,  "  The  Colchians,  Egyptians,  and  Ethiopians  are  the 
only  nations  in  the  world  who  have  used  circumcision  from 


OF    THE    SACi^ED    SCRIPTURES.  127 

the  remotest  period  ;  and  llie  Phoenicians  and  Syrians,  who 
inhabit  Palestine,  acknowledge  they  received  this  from  the 
Egyptians."  But  Herodotus,  as  Dr.  A.  Clarke  observes, 
cannot  mean  Jews  by  Phoenicians  and  Syrians  ;  if  he  does, 
he  convicts  himself  of  falsity ;'  for  no  Jew  ever  did,  or  ever 
could,  acknowledge  this  with  the  history  of  Abraham  in  his 
hand.  But  not  only  the  Jews,  but  the  Arabs,  who  are  the 
descendants  of  Ishmael,  retain  the  rite  of  circumcision  to  this 
day  ;  and  the  latter  perform  it,  as  the  other  Mahometans  also 
do,  at  the  age  of  thirteen,  the  precise  age  of  Ishmael  when  he 
was  circumcised,  Gen.  xvii.  25, 

The  Passover,  instituted  to  commemorate  the  preservation 
of  the  Israelites  when  all  the  first-born  of  the  Egyptians  were 
destroyed ;  in  celebrating  which,  the  ancient  Jews  had  in 
view  the  sufferings  of  the  Messiah,  as  is  evident  from  Pesa- 
chim,  fol.  119,  quoted  by  Schoetgen  ;  where,  among  the  five 
things  said  to  be  contained  in  the  Great  Hallel,  or  the  Hymn 
composed  of  several  Psalms  sung  after  the  paschal  supper, 
one  is,  the  sufferings  of  the  Messiah,  for  which  they  refer  to 
Ps.  cxvi.  9. 

Intimately  connected  with  this,  is  the  redemption  of  the  first- 
born, agreeably  to  the  divine  law.  Num.  xviii.  15,  16.  This 
is  one  of  the  rites  which  is  still  practised  among  the  Jews. 
According  to  Leo  of  Modena,  it  is  performed  in  the  following 
manner :  When  the  child  is  thirty  days  old,  the  father  sends 
for  one  of  the  descendants  of  Aaron  :  several  persons  being 
assembled  on  the  occasion,  the  father  brings  a  cup,  contain- 
ing several  pieces  of  gold  and  silver  coin.  The  priest  then 
takes  the  child  into  his  arms,  and  addressing  himself  to  the 
mother,  he  says,  "  Is  this  thy  son  V  Mother.  "  Yes."  Priest. 
"  Hast  thou  never  had  another  child,  male  or  female,  a  mis- 
carriage, or  untimely  birth  ?"  Mother.  "  No."  Priest.  "  This 
being  the  case,  this  child,  as  first-born,  belongs  to  me."  Then 
turning  to  the  father,  he  says,  "  If  it  be  thy  desire  to  have  this 
child,  thou  must  redeem  it."  Father.  "  I  present  thee  with 
this  gold  and  silver  for  this  purpose."  Priest.  "  Thou  dost 
wish,  therefore,  to  redeem  the  child  ?"  Father.  "  I  do  wish 
60  to  do."  The  priest,  then  turning  himself  to  the  assembly, 
says,  "  Very  well :  this  child,  as  first-born,  is  mine  ;  as  it  is 
written  in  Bemidbar  (ch.  xviii.  16.)  Thou  shah  redeem,  the 
drst-hurji  of  a  month  old  for  five  shekels  ;  but  I  shall  content 
myself  with  this  in  exchange."  He  then  takes  two  gold 
crowns,  or  thereabouts,  and  returns  the  child  to  his  parents. 


128  EVIDENCE    OF    THE    AUTHENTICITY 

The  feast  of  Tabernacles,  kept  in  commemoration  of  their 
dwelling  in  tents  in  the  wilderness  for  forty  years.  The  first 
and  last  days  were  to  be  kept  as  sabbaths,  on  which  there 
were  solemn  assemblies  ;  and  for  seven  days  sacrifices  were 
offered.  On  the  other  festivals,  two  bullocks  sufficed  (Num. 
xxviii.  11,  19,  27),  and  on  the  festival  at  the  beginning  of  this 
month,  only  one  was  appointed ;  but,  on  the  first  day  of  thia 
festival,  thirteen  young  bullocks  were  appointed ;  and  so  on 
each  successive  day,  with  the  decrease  of  only  one  bullock, 
till  on  the  seventh  day,  there  were  only  seven,  making  in  all 
seventy  bullocks.  The  lambs,  and  the  rams  also,  were  in  a 
double  proportion  to  the  number  sacrificed  at  any  other  festi- 
val. This  was  an  expensive  service  ;  but  more  easy  at  this 
time  of  the  year  than  any  other,  as  Bp.  Patrick  observes,  be- 
cause now  their  barns  were  full,  and  their  wine-presses  over- 
flowed ;  and  their  hearts  might  well  be  supposed  to  be  more 
enlarged  than  at  other  times,  in  thankfulness  to  God  for  the 
multitude  of  his  mercies.  The  Jewish  doctors  gave  this  rea- 
son for  the  daily  diminution  of  the  number  of  the  bullocks  : 
the  whole  number,  say  they,  was  according  to  the  languages 
of  the  seventy  nations  of  the  world ;  and  the  diminution  of 
one  every  day  signified,  that  there  should  be  a  gradual  dimi- 
nution of  those  nations  till  all  things  were  brought  under  the 
government  of  the  Messiah  ;  in  whose  days  "  no  sacrifices 
shall  remain,  but  those  of  thanksgiving,  prayer,  and  praise.'* 
This  feast  was  kept  with  greater  jollity  than  any  of  the  other 
festivals.  Hence,  in  the  Talmud,  it  is  often  called  :n  chag, 
the  feast,  fni-'  ^io^nv ;  and  by  Philo,  "prw^  }xtyiaTr)v,  the  greatest 
of  the  feasts  ;  and  hence,  also,  it  became  more  noticed  by  the 
heathen  than  any  other.  It  is  probable  that  Cecrops  borrow- 
ed from  it  the  law  which  he  made  in  Athens,  "  that  the  mas- 
ter of  every  family  should  after  harvest  make  a  feast  for  his 
servants,  and  eat  together  with  them  who  had  taken  pains 
with  him  in  tilling  his  grounds."  (Macrob.  Saturn.  1.  i.  c.  10.) 
And,  as  it  was  kept  at  the  time  of  vintage,  it  is  not  unlikely 
that  the  heathens  borrowed  their  Bacchanalia  from  it ;  and 
this  might  lead  Plutarch  into  that  egregious  mistake,  that  the 
Jews  celebrated  it  in  honor  of  Bacchus,  "  because  he  had  a 
feast  exactly  of  the  same  kind,  called  i\ie  feast  of  tahernacleSy 
cK-m'T,  which  they  celebrated  in  the  time  of  vintage,  bringing 
tables  into  the  open  air,  furnished  with  all  kinds  of  fruit,  and 
silling  under  tents  made  of  vine  branches  and  ivy."  (Sympos. 
liv.  Q.  6.)     At  this  feast,  there  was  an  extraordinary  ceremo- 


OF   THE   SACRED    SCRIPTURES.  129 

ny  of  which  the  rabbins  inform  us,  though  there  is  not  the 
least  hint  of  it  in  the  law  of  Moses  ;  namely,  the  drawing 
water  out  of  the  pool  of  Siloam,  and  pouring  it,  mixed  with 
wine,  on  the  sacrifice  as  it  lay  on  the  altar.  This  they  are 
said  to  have  done  with  such  expressions  of  joy,  that  it  became 
a  common  proverb,  "  He  that  never  saw  the  rejoicing  of 
drawing  of  water,  never  saw  rejoicing  in  all  his  life."  (Mish- 
nah,  Succah,  c.  v.  §  i.)  The  Jews  pretend  to  ground  this 
custom  on  the  following  passage  of  Isaiah  (ch.  xii.  3) ;  "  With 
joy  shall  ye  draw  water  out  of  the  wells  of  salvation  ;"  and 
to  this  ceremony  Jesus  is  supposed  to  refer,  when  "  in  the 
last  day,  the  great  day  of  the  feast,  he  stood  and  cried,  say- 
ing, If  any  man  thirst,  let  him  come  unto  me,  and  drink  ;  he 
that  believeth  on  me,  as  the  Scripture  saith,  out  of  his  belly 
shall  flow  rivers  of  living  water"  (Jno.  vii.  37,  38)  :  thereby 
calling  off  the  people  from  their  carnal  mirth  and  festive  and 
pompous  ceremonies,  to  seek  spiritual  refreshment  for  their 
minds. 

The  feast  of  Pentecost,  established  in  commemoration  of 
the  giving  of  the  law,  Lev.  xxiii.  15  ;  Deut.  xvi.  9 ;  and  ob- 
served in  the  time  of  the  apostles,  Acts  ii.  1,  &c. 

TheJeast  of  PfrnVw,  ^15,  j!?wr,  seems  to  be  derived  either 
from  the  Persian  j-^,  hahr^  and  yJ»  har,  a  part,  portion,  lot, 
or  ^^^L^,  pari,  any  thing  which  happens /or^wiVow^Zy,  or  for- 
tunately ;  whence  the  annual  festival  in  commemoration  of 
the  wonderful  deliverance  of  the  Jews  from  their  enemies  was 
called  tJ'i'ms,  Purim,  or  in  Arabic  and  Persian  y^,  Fuhr,  or 

Lots ;  which  has  been  observed  by  them,  in  all  places  of  their 
dispersion,  from  that  day  to  the  present  time,  without  any  in- 
terruption. Though  some  Christians  have  hesitated  to  receive 
the  Book  of  Esther  into  the  sacred  canon,  yet  it  has  always 
been  received  by  the  Jews,  not  only  as  perfectly  authentic, 
but  also  as  one  of  the  most  excellent  of  their  sacred  books. 
That  it  is  a  genuine  and  faithful  description  of  a  real  fact,  the 
observation  of  the  feast  of  Purim,  to  the  present  day,  is  a  suf- 
ficient evidence  ;  since  it  is  impossible,  and  in  fact  incon- 
ceivable, that  a  nation  should  institute,  and  afterwards  con- 
tinue to  celebrate  without  interruption,  through  every  genera- 
tion of  that  people,  in  a  long  succession  of  ages,  in  whatever 
places  they  may  have  sojourned,  this  solemn  annual  festival, 
merely  because  one  of  their  nation  had  written  an  agreeable 


130  EVIDENCE  OF  THE  AUTHENTICITY 

fable  or  romance.  It  has  been  remarked,  as  an  objection  to 
this  book,  that  the  name  of  God  nowhere  occurs  in  it :  his 
superintending  providence,  however,  is  frequently  illustrated. 
It  is  shown,  indeed,  in  every  part  of  the  work  ;  disconcerting 
evil  designs,  and  producing  great  events,  by  means  seeming- 
ly inadequate.  It  also  presents  an  interesting  description  of 
mortified  pride,  and  of  malice  baffled  to  the  destruction  of  its 
possessors  ;  and  exhibits  a  very  lively  representation  of  the 
vexations  and  troubles,  the  anxieties,  treachery,  and  dissimu- 
lation of  a  corrupt  court. 

Fasts  in  memory  of  the  destruction  of  Jerusalem  and  the 
temple  by  Nebuchadnezzar.  It  appears  from  2  Kings  xxv.  8, 
that  Nebuzar-adan  came  from  Riblah  to  Jerusalem  on  the 
seventh  of  the  fifth  month  ;  but  it  seems  from  Jer.  li.  5,  that 
he  did  not  set  fire  to  the  temple  and  city  till  the  tenth  day, 
being  probably  occupied  on  the  intervening  days  in  taking  the 
vessels  out  of  the  house  of  the  Lord,  and  collecting  together 
all  the  riches  that  could  be  found.  In  memory  of  this 
calamity,  the  Jews  keep  two  fasts  to  this  day ;  the  seven- 
teenth of  the  fourth  month,  which  falls  in  June,  for  the  de- 
struction of  Jerusalem,  and  the  ninth  of  the  fifth  month,  which 
falls  in  July,  for  the  destruction  of  the  temple  ;  both  of  which 
are  mentioned  by  Zechariah  (vii.  3-5,  viii.  19),  as  kept  from 
this  event  till  his  time,  a  period  of  70  years,  under  the  names 
of  the  fast  of  the  fourth  month,  and  the  fast  of  the  fifth 
month. 

Among  Christians^  Baptism,  appointed  to  be  administered 
to  all  Christian  converts.  Matt,  xxviii.  19;  Mark  xvi.  16  ;  ad- 
ministered to  three  thousand.  Acts  ii.  41 ;  to  the  family  of 
Lydia,  Acts  xvi.  15  ;  of  the  jailer,  23  ;  and  which  is  an  em- 
blem of  the  death  and  resurrection  of  Christ,  Rom.  vi.  6. 

The  Lord's  Supper,  instituted  in  remembrance  of  our  Lord's 
death,  Matt.  xxvi.  26;  Mark  xiv.  22  ;  Luke  xxii.  19  ;  Acts  ii 
42  ;  1  Cor.  x.  16  ;  and  the  requisites  to  the  proper  receiving 
of  which  are  stated,  1  Cor.  xi.  28  ;  the  disorders  committed 
therein  by  the  Corinthians  reproved,  1  Cor.  xi.  17 ;  and 
the  danger  of  unworthily  receiving  it  exhibited,  1  Cor. 
xi.  29. 

The  Lord's  Day,  in  commemoration  of  His  resurrection 
which  we  find  observed  by  the  apostles,  &c.,  Acts  xx.  7; 
1  Cor.  xvi.  2  ;  Rev.  i.  10. 

5.    r>y  the  wonderful  establishment  and  propagation  of  Chris- 


OF  THE  SACRED  SCRIPTURES.  131 

tianity,  its  triumph  over  the  bigotry  of  the  Jews,  and  the 
lawlessness  and  luxuriousness  of  ihe  heathen. 

Two  facts  will  illustrate  this  position  ;  the  conversion  of 
the  Apostle  Paul,  and  the  success  of  the  Christian  religion  at 
Corinth. 

It  is  evident  that  the  Apostle  Paul  considered  his  extra- 
ordinary conversion  as  a  most  complete  demonstration  of  the 
truth  of  Christianity  ;  and  when  all  the  particulars  of  his  edu- 
cation, his  previous  religious  principles,  his  zeal,  his  enmity 
against  Christians,  and  his  prospects  of  secular  honors  and 
preferments  by  persecuting  them,  are  compared  with  the  sub- 
sequent part  of  his  life,  and  the  sudden  transition  from  a 
furious  persecutor  to  a  zealous  preacher  of  the  gospel,  in 
which  he  labored  and  suffered  to  the  end  of  his  life,  and  for 
which  he  died  a  martyr,  it  must  convince  every  candid  and 
impartial  person,  that  no  rational  account  can  be  given  of  this 
change,  except  what  he  himself  assigns  ;  and  consequently, 
if  that  be  true,  that  Christianity  is  divine. 

Corinth,  favored  by  its  situation  between  two  seas,  rose  to 
the  summit  of  dignity  and  splendor.  From  its  extensive 
commerce,  it  abounded  with  riches,  and  was  furnished  with 
all  the  accommodations,  elegances,  and  superfluities  of  life  ; 
and  far  exceeded  all  the  cities  in  the  world  in  the  magnifi- 
cence of  its  public  buildings,  such  as  temples,  palaces,  thea- 
tres, porticoes,  cenotaphs,  baths,  and  other  edifices.  But 
wealth  produced  luxury,  and  luxury  a  total  corruption  of  man- 
ners :  so  that  the  inhabitants  became  infamous  to  a  proverb, 
lasciviousness  in  particular  being  not  only  tolerated,  but 
forming  a  considerable  portion  of  their  religion.  Notwith- 
standing this,  the  arts,  sciences,  and  literature  still  continued 
to  flourish,  every  part  of  the  Grecian  learning  being  highly 
cultivated ;  so  that  before  its  destruction  by  the  Romans, 
Cicero  (pro  lege  Manl.  c.  5)  scrupled  not  to  call  it  totius 
GrmcicB  lumen,  "  The  light  of  all  Greece."  It  possessed 
numerous  schools,  in  which  philosophy  and  rhetoric  were 
taught  by  able  masters  ;  and  strangers  resorted  thither  from 
all  quarters  to  be  instructed  in  the  sciences.  Attention  to 
these  circumstances  will  account  for  several  things  men- 
tioned by  the  Apostle  in  his  letters  to  this  city ;  which  things, 
without  this  knowledge  of  their  previous  Gentile  state  and 
customs,  we  could  not  comprehend.  It  is  indubitably  certain, 
as  the  Apostle  states,  that  they  carried  these  things  to  an  ex- 


132  EVIDENCE  OF  THE  AUTHENTICITY 

tent  that  was  never  practised  in  any  other  Gentile  country ; 
and  yet,  even  in  Corinth,  the  Gospel  of  Jesus  Christ,  effect- 
ing what  learning  and  philosophy  were  utterly  unable  to  ac~ 
complish,  prevailed  over  universal  corruption  and  depravity, 
so  much  so  that  it  became  the  seat  of  a  flourishing  Christian 
church ! 

6.  By  the  principal  facts  recorded  in  the  Scriptures  being  con- 
firmed by  the  accounts  of  ancient  heathen  authors  ;  such  as 

(1.)  The  creation  of  the  world  out  of  chaos, — Thus  Hesiod, 
by  a  corrupt  tradition  of  the  truth,  makes  chaos  first  in  ex- 
istence ;  from  which  he  brings  Erebus  (S^2?,  erev,  evening) 

and    Nio-Jit    (Qeoy.    v.    123)  :     Ek  S'  EpsPos  re,  ^eXatva  re  Nt^  tYevovTo- 

and  he  also  makes  the  night  or  darkness  prior  to  the  light  or 

day,  Nu^rof  (5'  avr  AiOrjp  re  ^fat.'K/xepa  e^  eyevovro,  Ovi  tcks  Kva-aajxtvr},  Epeffei 

(piXorrin  fiiyeicra.  Aristophaucs  (iu  Av.  as  cited  by  Lucian  in 
Philopatr.)  says,  ^aos  w  Kai  Nv|,  Ept(3os  re  nsXav  irpoiToi — "  Chaos 
was  first,  and  Night,  and  gloomy  Erebus."  "  In  the  beginning,' 
says  Orpheus  (Suid.  voc.  Op<p.  Cedren.  ex  Timol.  p.  57.  Procl. 
in  Tim.  /?«/?.  /?.  p.  117),  "  the  heavens  were  made  by  God;  and 
in  the  heavens  there  was  a  Chaos,  and  a  terrible  darkness 
was  on  all  the  parts  of  this  Chaos,  and  covered  all  things 
under  the  heaven."  Anaxagoras,  as  Laertius  informs  us  (lib. 
ii.  sec.  6),  begins  his  book,  "  All  things  were  at  first  in  one 
mass  ;  but  an  intelligent  agent  (or  mind)  came  and  put  them 

in  order  ;       Yiavra  ^prjixara  rjv  Ojtov'  lira  Norj  eXBwv  avra  6ieK0<TiiJ)(Tf  OX    as 

Aristotle  gives  us  his  opinion  (Phys.  Aus.  1.  viii.  c.  1),  "All 
things  lay  in  one  mass,  for  a  vast  space  of  time,  but  an  in- 
telligent agent  came  and  put  them  in  motion,  and  so  separated 

them  from  one  another."  ^rjui  yap  Ava^ayopas,-  Ojiov  rravruv  ovTMv 
nai  nptfiovvrcov  rov  airtipov  -y^povov,  Kivriaiv  efnroiriaai  rov  "^ovv  Kai  iiaKpivai. 

(2.)  The  completion  of  creation  in  six  days. — The  general 
adoption  of  the  division  of  time  into  weeks,  which  is  perfectly 
arbitrary,  and  which  extends  from  the  states  of  Europe  to  the 
shores  of  Hindostan,  and  has  equally  prevailed  from  the  most 
remote  antiquity  among  the  Hebrews,  Chaldeans,  Assyrians, 
Persians,  Egyptians,  Greeks,  Romans,  and  the  nations  of  the 
north,  affords  a  most  striking  collateral  confirmation  of  this 
fact.  See  Goguet's  Origin  of  Laws,  &c.  vol.  i.  b.  iii.  ch.  ii. 
art.  2.     Mallet's  Northern  Antiquities,  vol.  i.  p.  357,  &c. 

(3.)  The  state  of  innocence. — This  was  the  origin  of  the 
fabled  golden  age,  so  exquisitely  described  by  the  classic 
poets  ;   and  which  mav  be  distinctly  traced  in  the  legends  of 


1 


OF    THE    SACRED    SCRIPTURES.  133 

our  Scythian  ancestors,  and  in  the  age  of  perfection  among 
the  Hindoos  (Strabo,  1.  xv.  Ramayuna,  b.  i.  ^  5,  6) ;  and  in 
the  classical  story  of  the  garden  of  the  Hesperides,  we  may 
eqiriUy  discover  an  evident  tradition  of  the  Mosaical  paradise 
and  of  the  promised  Saviour,  who  was  to  bruise  the  head  of 
the  dragon.     See  Faber's  Horae  Mosaicae,  vol.  i.  pp.  41-50. 

(4.)  The  fall,  and  introduction  of  sin. — See  Faber,  vol.  i. 
pp.  65-71.  Edwards  on  Scripture,  vol.  i.  pp.  108-110.  Gray's 
Connection,  vol.  i.  pp.  143-147,  &c. 

(5.)  The  longevity  of  the  antediluvians. — "  All,"  says 
Josephus  (Ant.  1.  i.  c.  3),  "  who  have  committed  to  writing 
the  antiquities  either  of  the  Greeks  or  Barbarians,  attest  this 
longevity  of  the  men  before  the  flood ;"  and  he  immediately 
subjoins,  "  Manetho,  who  wrote  an  account  of  the  Egyptians, 
Bcrosus,  who  compiled  [an  account  of]  the  aflairs  of  Chaldea, 
and  Moschus,  and  Hestiaeus,  and  with  them  Hieronymus  the 
Egyptian,  who  have  treated  of  the  aflairs  of  Egypt,  agree  with 
me  in  this.  Also  Hesiod,  and  Hecatseus,  and  Hellanicus, 
and  Acusilaus,  and  Ephorus,  and  Nicolaus,  relate  that  the 
ancients  lived  a  thousand  years."  Similar  traditions  of  the 
longevity  of  men  in  former  ages,  are  found  among  the  Birmans 
and  Chinese.     See  Faber,  vol.  i.  pp.  92,  93. 

(6.)  The  deluge. — The  truth  of  this  important  fact  is  shown 
by  evidence  subsisting  to  the  present  day.  The  highest 
eminences  of  the  earth,  the  Alps,  the  Apennines,  Pyrenees, 
Libanus,  Atlas,  and  Ararat ;  every  mountain  of  every  region 
under  heaven,  where  search  has  been  made,  all  conspire  in 
one  uniform,  universal  proof  that  they  all  had  the  sea  spread 
over  their  highest  summits  ;  being  found  to  contain  shells, 
skeletons  of  fish,  and  sea  monsters  of  every  kind.  The  most 
incontestable  evidence  has  been  aflbrded  of  the  universality 
of  this  fact :  the  moosedeer,.  a  native  of  America,  has  been 
found  buried  in  Ireland;  elephants,  natives  of  Asia  and  Africa, 
in  the  midst  of  England ;  crocodiles,  natives  of  the  Nile,  in 
the  heart  of  Germany ;  and  shell-fish,  never  known  in  any 
but  the  American  seas,  with  the  entire  skeletons  of  whales, 
in  the  most  inland  counties  of  England.  This  great  fact  is 
not  only  fully  confirmed  by  these  fossilized  remains  in  every 
quarter  of  the  globe,  but  is  attested  by  Berosus,  the  Chaldean 
(Joseph,  cont.  Ap.  1.  i.  ^  19),  Hieronymus,  the  Egyptian, 
Nicolaus  of  Damascus  (Joseph.  Ant.  1.  i.  c.  3),  Abydenus,  an 
ancient  Assyrian  historian  (Abyd.  in  Euseb.  Prsep.  Evang.  1. 
ix.  c.  12),  Polyhistor,  another  ancient  historian  (Cvril.  cont. 

12 


134  EVIDENCE    OF    THE    AUTHENTICITY 

Julian.  1.  i.) ;  and,  among  the  Greeks,  by  Plato  (De  Leg.  1 
iii.)  and  Lucian  (in  Timon.  De  Saltatione,  et  De  Syria  Dea) ; 
while  Ovid's  description  of  Deucalion's  flood  (Ovid.  Met.  1. 
i.)  is  so  well  known  and  remembered  by  every  scholar,  that 
it  is  needless  to  point  out  its  identity  with  that  of  Noah.  Add 
to  this,  that  general  traditions  of  the  deluge  have  been  traced 
among  the  Egyptians,  Chinese,  Japanese,  Hindoos,  Birmans, 
ancient  Goths  and  Druids,  Mexicans,  Peruvians,  Brazilians, 
North  American  Indians,  Greenlanders,  Otaheiteans,  Sand- 
wich Islanders,  and  almost  every  nation  under  heaven  ;  while 
the  allegorical  turgidity  of  these  distorted  traditions  sufficiently 
distinguishes  them  from  the  unadorned  simplicity  of  the  Mosaic 
narrative. 

(7.)  The  ark  and  dove. — Plutarch  (De  Solertia  Animalium, 
p.  968,  tom.  ii.)  observes,  that  a  dove  was  sent  out  by  Deu- 
calion, which  entering  into  the  ark  again,  was  a  sign  of  the 
continuance  of  the  flood,  but  afterwards  flying  jiway,  was  a 
sign  of  serene  weather.  Lucian  more  than  once  mentions 
the  great  deluge  in  Deucalion's  time,  and  the  ark  which 
preserved  the  small  remnant  of  the  human  race.  (In  Timon. 
p.  59.  De  Saltatione,  p.  930,  tom.  i.  et  de  Syria  Dea,  pp.  882, 
883,  tom.  ii.  edit.  Benedict.) 

(8.)  The  tower  of  Babel. — This  fact  is  attested  by  Berosus, 
the  Chaldean  historian,  who  says  that  it  was  erected  by 
giants,  who  waged  war  with  the  gods,  and  were  at  length 
dispersed,  and  the  edifice  beaten  down  by  a  great  wind.  Ac- 
cording to  Josephus  (Ant.  1.  i.  c.  4,  §  3),  the  building  of  this 
tower  is  also  mentioned  by  Hestiaeus,  and  by  one  of  the  an- 
cient sibyls  ;  and  also,  as  Eusebius  inform  us  (Praep.  Evang. 
1.  ix.  c.  14),  by  Abydenus  and  Eupolemus.  The  tower  of 
Babel,  Herodotus  informs  us,  was  a  furlong,  or  660  feet,  ia 
length  and  breadth  ;  and,  according  to  Strabo,  it  rose  to  the 
same  altitude.  It  was  of  a  pyramidical  form,  consisting  of 
eight  square  towers,  gradually  decreasing  in  breadth,  with  a 
winding  ascent  on  the  outside,  so  very  broad  as  to  allow 
horses  and  carriages  to  pass  each  other,  and  even  to  turn. 
This  magnificent  structure,  which  seemed  to  menace  the 
stars,  is  brought  down  to  the  ground,  so  that  its  very  site  is 
doubtful ;  and  when  supposed  to  be  discovered,  in  all  cases 
exhibiting  a  heap  of  rubbish. 

(9.)  The  destruction  of  Sodom  and  Gomorrah. — This  is 
expressly  attested  by  Diodorus  Siculus  (1.  xix.  c.  98),  Strabo 
(1.  xvi.),  Solinus  (c.  36),  Tacitus  (Hist.  1.  v.  c.  6),  Plinv  (1.  v. 


OF  THE  SACRED  SCRIPTURES.  135 

c.  16),  and  Josephus  (BeU.  1.  iv.  c.  8,  ^  4)  ;  whose  accounts 
mainly  agree  with  the  Mosaic  narrative  ;  and  their  reports, 
respecting  the  physical  appearance  of  the  Dead  Sea,  are 
confirmed,  in  all  material  points,  by  the  relations  of  modern 
travellers. 

(10.)  Many  particulars  respecting  Abraham,  Isaac,  Joseph, 
and  Moses.  Thus,  respecting  Abraham,  Ebn  Batrik,  in  his 
annals,  among  other  ancient  traditions,  has  preserved  the  fol- 
lowing :  "  Terah  first  married  Yona,  by  whom  he  had  Abra- 
ham ;  afterwards,  he  married  Tehevita,  by  whom  he  had 
Sarah,"  which  agrees  with  Gen.  xx.  11. 

Agreeably  to  the  account  of  the  sacred  writer  of  the  beauty 
of  Joseph,  he  is  universally  regarded  as  the  Adonis  of  the 
East ;  his  beauty  being  so  celebrated,  that  a  handsome  man 
is  frequently  compared  to  him  ;  and  the  Persian  poets  vie 
with  each  other  in  descriptions  of  his  comeliness.  Moham- 
med spends  the  12th  chapter  of  the  Koran  entirely  on  Joseph  ; 
whom  he  represents  as  a  perfect  beauty,  and  the  most  accom- 
plished of  mortals.  Two  of  the  finest  poems  in  the  Persian 
language  were  written  on  the  subject  of  Joseph  and  his  mis- 
tress, by  the  poets  Jamy  and  Nizamy.  The  fable  of  the 
brave  and  virtuous  Bellerophon  and  Sthenobia,  wife  of  Prae- 
tus,  king  of  the  Argives,  is  also  supposed  to  have  been 
founded  on, his  history. 

Numenius,  a  Pythagorean  philosopher,  mentioned  by  Euse- 
bius,  speaks  of  the  opposition  of  the  magicians,  whom  he 
calls  Jannes  and  Jambres,  to  the  miracles  o{  Moses.  Though 
the  names  of  these  magicians  are  not  preserved  in  the  Sacred 
Text,  yet  tradition  had  preserved  them  in  the  Jewish  records, 
from  which  St.  Paul  (2  Ti.  iii.  8)  undoubtedly  quotes.  In  the 
Targum  of  Jonathan,  on  Ex.  vii.  they  are  called  D'^^a^'^1  D'^3'^, 
Jams  and  Jamhris ;  in  the  Babylonian  Talmud,  Joanne  and 
Mamhre  ;  in  the  comment  of  R.  Tanchum,  Jonas  and  Jom- 
bras  ;  and  Abul  Faragius  (edit.  Pococke,  p.  26),  says  thatTher- 
muthis,  the  daughter  of  Pharaoh,  delivered  Moses  to  the  wise 
men  Janees  and  Jimbrees,  to  be  instructed  in  wisdom. 

(11.)  The  Exodus  of  the  Israelites  from  Egypt,  and  their 
miraculous  passage  of  the  Red  Sea,  which  are  attested  by 
Palemon  and  Chaeremon  (cited  by  African,  in  Euseb.), 
Manetho  (Joseph,  cont.  Apion.  1.  i.),  Berosus,  Artapanus 
(Euseb.  Praep.  Evang.  1.  ix.  c.  27),  Strabo,  Diodorus  Siculus 
(1.  iii.  c.  39),  Numenius,  Justin  (1.  xxxvi.  c.  2),  and  Tacitus 
(Hist.  1   V.  ^  5),  with  some  absurd  additions  from  perverted 


136  EVIDENCE    OF    THE    AUTHENTICITY 

information.  The  tradition  mentioned  by  Diodorus,  among 
the  Ichthyophagi,  who  lived  near  the  Red  Sea,  that  the  whole 
bay  was  once  laid  bare  to  the  very  bottom,  and  that  the  waters 
afterwards  returned  to  their  accustomed  channel  with  a  most 
tremendous  revulsion,  is  not  extinct  to  the  present  day.  The 
inhabitants  of  the  neighborhood  of  Corondel,  according  to 
Dr.  Shaw  (Travels,  p.  349),  preserve  the  remembrance  of  a 
mighty  army  having  been  once  drowned  in  the  bay  which 
Ptolemy  calls  Clysma.  The  very  country  where  the  event 
happened,  in  some  degree  bears  testimony  to  the  accuracy 
of  the  Mosaic  narrative.  The  Scriptural  Etham  is  still  called 
Etti ;  the  wilderness  of  Shur^  the  mountain  of  Sinai,  and  the 
country  of  Paran  are  still  known  by  the  same  names  (Niebuhr, 
Travels,  vol.  i.  pp.  182,  191) ;  and  Marah,  Elath,  and  Midian, 
are  still  familiar  to  the  ears  of  the  Arabs. 

(12.)  The  giving  of  the  law,  and  divine  appearances. — • 
Several  writers,  particularly  Orpheus,  in  the  verses  ascribed 
to  him,  speak  of  the  delivery  of  the  two  tablets  of  the  law 
from  God,  and  of  the  institution  of  the  Hebrew  rites  (Diodor. 
1.  i.)  Add  to  this  that  many  of  the  notions  of  the  heathen 
respecting  the  appearance  of  the  Deity,  and  their  religious 
institutions  and  laws,  were  borrowed  from  this  book ;  and 
many  of  their  fables,  as  has  been  shown,  were  nothing  more 
than  distorted  traditions  of  those  events  which  are  here 
plainly  related  by  Moses. 

(13.)  The  history  of  Job. — The  real  existence  of  Job  is 
proved  by  the  concurrent  testimony  of  all  eastern  tradition  : 
he  is  mentioned  by  the  author  of  the  Book  of  Tobit,  who 
lived  during  the  Assyrian  captivity  (Tob.  ii.  12,  in  the  Vul- 
gate) ;  he  is  also  repeatedly  mentioned  by  Mohammed  as  a 
real  character  (Sale's  Koran,  pp.  271,  375,  4to)  ;  and  the 
whole  of  his  history,  with  many  fabulous  additions,  was  known 
among  the  Syrians,  Chaldeans,  and  Arabians  ;  among  the 
latter  of  whom,  many  of  the  noblest  families  are  distinguished 
by  his  name,  and  boast  of  being  descended  from  him  (Elmacir, 
Hist.  Saracen,  p.  3,  D'Herbelot,  Bibl.  Orient,  voce  Aiub.) 

The  history  of  Job,  then,  though  greatly  disguised,  is  well 
known  among  the  Asiatics.  He  is  called  by  Arabian  and 
Persian  historians  Ayouh,  which  is  merely  a  different  pro- 
nunciation of  the  Hebrew  yv^^^Eeyov,  which  has  been  strange- 
ly metamorphosed  by  Europeans  into  Job.  In  the  Tarcekh 
Muntekhch,  his  genealogy  is  given  thus  :  "  Ayoub  the  son  of 
Anosh,  the  son  of  Kazakh,  the  son  of  Ais  (Esau),  the  son  of 


j 


OF    THE    SACRED    SCRIPTURES.  137 

Isaac.  He  was  a  prophet ;  and  was  afflicted  with  a  grievous 
malady  three  years,  or,  according  to  others,  seven  years ;  at 
the  end  of  which,  when  eighty  years  of  age,  he  was  re 
stored  to  perfect  health,  and  had  a  son  called  Bash  ben  Ayoub. 
Other  writers  say  he  had  Jive  sons,  with  whom  he  made  Avar 
upon  a  brutil  people  called  Dsul  Kefel,  whom  he  extirpated 
because  they  refused  to  receive  the  knowledge  of  the  true 
God,  whom  he  preached  to  them."  Abul  Faragius,  who  calls 
him  Ayoub  assadeek,  Job  the  righteous,  says  that  the  trial  of 
.Tob  happened  in  the  twenty-fifth  year  of  Nahor,  son  of  Serug  ; 
thus  making  him  prior  to  Abraham.  Khondemir,  who  entitles 
him  Job  the  patient,  says  he  was  descended  by  his  father's 
side  from  Esau,  and  by  his  mother  from  Lot ;  and  then  pro- 
ceeds to  give  his  history,  the  same,  upon  the  whole,  as  that 
contained  in  this  book,  though  blended  with  fables.  The 
facts  are,  however,  the  same,  and  we  find  that,  with  the  ori- 
ental historians,  the  personality,  temptation,  and  deliverance 
of  Job  are  matters  of  serious  credibility.  In  fact,  whatever 
uncertainty  and  variety  of  opinion  may  have  existed  respect- 
ing the  country,  parentage,  and  age  of  Job,  the  reality  of  his 
history  has  never  been,  and  never  can  be,  successfully  ques- 
tioned ;  and  whoever  was  the  author  of  this  book,  and  in 
whatever  time  or  language  it  may  have  been  written,  it  has  ever 
been  received  by  both  tlie  Jewish  and  Christian  churches,  as 
perfectly  authentic,  and  written  by  the  inspiration  of  the  Al- 
mighty. 

(14.)  The  history  of  Jonah. — The  fame  of  the  prophet's 
deliverance  appears  to  have  been  widely  propagated  among 
the  heathen  nations  ;  and  the  Greeks,  ever  fond  of  adorning 
the  memory  of  their  heroes  by  every  event  and  embellishment 
which  they  could  appropriate,  added  to  the  fictitious  adven- 
tures of  Hercules,  that  of  having  continued  three  days  and 
nights  in  the  belly  of  a  sea  monster,  Kap^apog  kvov,  or  sharks 
cutting  and  hacking  his  entrails,  and  afterwards  coming  out 
of  the  monster  without  any  injury,  except  the  loss  of  his 
hair.  The  fable  of  Arion  and  the  Dolphin,  of  which  the  date 
is  fixed  at  a  period  nearly  coeval  with  that  of  Jonah,  is  pro- 
bably also  a  misrepresr'.itation  of  the  particulars  recorded  in 
this  sacred  Book. 

(15.)  The  fertility  of  Palestine. — See  Josephus  (Ant.  1.  v. 
c.  1,  ^  21  ;  1.  XV.  c.  5,  §  1  ;  Bell.  1.  iii.  c.  3,  ^  2),  Hecatajus 
(in  Joseph,  cont.  Ap.  I.  i.  §  22),  Pliny  (1.  v.  c.  17),  Tacitus 
(1.  v.  c.  6),  Justin  (1.   xxxvi.  c.  3),  and  Ammianus  Marcelli- 

12* 


138  EVIDENCE    OF    THE    AUTHENTICITY 

nus  (1.  xix.  c.  26).  See  also  Maundrell,  Shaw,  Dr.  E.  D. 
Clarke  (Trav.  P.  ii.  pp.  520,  521,  4to),  &c. 

(16.)  The  destruction  of  the  Canaanites  by  Joshua  and  the 
Israelites. — Besides  several  of  the  transactions  related  in  the 
Book  of  Joshua  being  confirmed  by  the  traditions  current 
among  heathen  nations,  and  preserved  by  ancient  profane  his- 
torians of  undoubted  character,  there  are  ancient  monuments 
extant,  which  prove  that  the  Carthaginians  were  a  colony  of 
Syrians  who  escaped  from  Joshua  ;  as  also  that  the  inhabi- 
tants of  Leptis  in  Africa  came  originally  from  the  Sidonians, 
who  abandoned  their  country  on  account  of  the  calamities 
with  which  it  was  overwhelmed.  Procopius  relates  (Vandal. 
1.  ii.  c.  10),  that  the  Phoenicians  fled  before  the  Hebrews  into 
Africa,  and  spread  themselves  abroad  as  far  as  the  pillars  of 
Hercules,  and  adds,  "  In  Numidia,  where  now  stands  the  city 
Tigisis  (Tangiers),  they  have  erected  two  columns,  on  which, 
2n  Phoenician  characters,  is  the  following  inscription  :  '  We 
are  the  Phoenicians,  who  fled  from  the  face  of  Jesus  (or 
Joshua)  the  son  of  Naue  (Nun).'  "  The  overthrow  of  Og, 
king  of  Bashan,  and  the  Anakim,  is  considered  as  having 
given  rise  to  the  fable  of  the  overthrow  of  the  giants  ;  and  the 
tempest  of  hail-stones  was  transformed  by  the  poets  into  a 
tempest  of  stones  with  which  Jupiter  overwhelmed  the  ene- 
mies of  Hercules  in  Arim,  exactly  the  country  where  Joshua 
fought  with  the  children  of  Anak. 

(17.)  Jephthah's  devoting  his  daughter — which  gave  rise 
to  the  story  of  Iphigenia  {Iphthygenia,  i.  e.  the  daughter  of 
Jcphthah)  being  sacrificed  by  her  father  Agamemnon  to  gain 
the  gods  over  to  his  side. 

(18.)  The  history  of  Samson. — The  Vulpinaria,  or  feast  of 
foxes,  celebrated  by  the  Romans  at  the  feast  of  Ceres,  in  the 
month  of  April  (the  Jewish  harvest,  but  the  Roman  seed- 
time), in  which  they  fixed  burning  torches  to  the  tails  of  a 
number  of  foxes,  and  let  them  run  through  the  circus  till  they 
were  burnt  to  death,  said  to  be  in  revenge  upon  that  species 
of  animal  for  having  once  burnt  up  the  fields  of  corn,  was 
evidently  derived  from  the  story  of  Samson,  probably  convey- 
ed into  Italy  by  the  Phoenicians.  In  the  history  of  Samson 
and  Delilah,  we  have  the  original  of  Nisus,  king  of  Megara, 
and  his  daughter  Scylla,  who  cut  ofi"  the  fatal  purple  lock, 
upon  which  victory  depended,  and  gave  it  to  his  enemy  xMinos, 
then  at  war  with  him,  who  by  that  means  destroyed  both  him 
and  his  kingdom.     And,  to  mention  no  more,  it  appears  highly 


OF    THE    SACRED    SCRIPTURES.  139 

probable,  that  Samson  is  the  original  and  essential  Hercules 
of  fable  ;  for  although  the  poets  have  united  several  particu- 
lars drawn  from  Moses  and  Joshua,  and  have  added  their  own 
inventions,  yet  the  most  capital  and  considerable  belong  to 
Samson,  and  are  distinguished  by  characters  so  peculiar  to 
him,  as  to  render  Jiim  easily  discerned  throughout  the  whole. 
(19.)  The  history  of  Samuel  and  Saul. — The  following 
history  is  given  by  the  Afghans,  a  people  generally  supposed 
to  be  of  Jewish  origin  :  "  In  a  war  which  raged  between  the 
children  of  Israel  and  the  Amalekites,  the  latter  being  victo- 
rious, plundered  the  Jews,  and  obtained  possession  of  the  Ark 
of  the  Covenant.  Considering  this  [as]  the  God  of  the  Jews, 
they  threw  it  into  the  fire,  which  did  not  aflect  it.  They 
afterwards  attempted  to  cleave  it  with  axes,  but  without 
success :  every  individual  who  treated  it  with  indignity  was 
punished  for  his  temerity.  They  then  placed  it  in  their 
temple ;  but  all  their  idols  bowed  to  it.  At  length  they 
fastened  it  upon  a  cow,  which  they  turned  loose  in  the  wil- 
derness. When  the  prophet  Samuel  arose,  the  Children  of 
Israel  said  to  him,  '  We  have  been  totally  subdued  by  the 
Amalekites,  and  have  no  king.  Raise  to  us  a  king,  that  we 
may  be  enabled  to  contend  for  the  glory  of  God.'  Samuel 
said,  '  In  case  you  are  led  out  to  battle,  are  you  determined 
to  fight  V  They  answered,  '  What  has  befallen  us,  that  we 
should  not  fight  against  infidels  ?  That  nation  has  banished 
us  from  our  country  and  children.'  At  this  time  the  angel 
Gabriel  descended,  and  delivering  a  wand,  said,  '  It  is  the 
command  of  God,  that  the  person  whose  stature  shall  cor- 
respond with  this  wand  shall  be  king  of  Israel.'  Melee  Tdlut 
was  at  that  time  a  man  of  inferior  condition,  and  performed 
the  humble  employment  of  feeding  the  goats  and  cows  of 
others.  One  day,  a  cow  under  his  charge  was  accidentally 
lost.  Being  disappointed  in  his  searches,  he  was  greatly 
distressed,  and  appUed  to  Samuel,  saying,  '  I  have  lost  a  cow, 
and  I  do  not  possess  the  means  of  satisfying  the  owner.  Pray 
for  me,  that  I  may  be  extricated  from  this  difficulty.'  Samuel 
perceiving  that  he  was  a  man  of  lofty  stature,  asked  his  name. 
He  answered,  '  Tdliit:  Samuel  then  said,  '  Measure  Talut 
with  the  wand  which  the  angel  Gabriel  brought.'  His  stature 
was  equal  to  it.  Samuel  then  said,  '  God  has  raised  Talut 
to  be  your  ki  ig.'  The  Children  of  Israel  answered,  'We 
are  greater  than  our  king.  We  are  men  of  dignity,  and  he  is 
of  inferior  condition.     How  shall  he  be  our  king?'     Samuel 


140  EVIDENCE    OF    THE    AUTHENTICITY 

informed  them,  they  should  know  that  God  had  constituted 
Talut  king,  by  his  restoring  the  Ark  of  the  Covenant.  He 
accordingly  restored  it,  and  they  acknowledged  him  their 
sovereign."     Asiatic  Researches,  vol.  ii.  p.  119,  et  seq. 

Similar  accounts  are  current  among  the  Orientals.  They 
relate,  that  Samuel  having  made  his  report  to  God,  that  the 
Hebrews  were  resolved  to  have  a  king,  God  gave  him  a  vessel 
or  horn  full  of  oil,  and  a  stafl',  revealing  to  him,  that  the  man 
in  whose  presence  the  oil  should  boil  in  the  vessel,  and  whose 
stature  should  be  equal  to  that  staff,  was  appointed  for  their 
king.  No  sooner  was  this  determination  published  among 
the  people,  but  all  the  chiefs  of  the  tribes  came  with  great 
eagerness  to  measure  themselves  by  the  staff,  and  to  try  if 
the  oil  would  boil  in  their  presence  ;  but  in  vain.  Saul, 
otherwise  called  Sharek,  and  surnamed  Talut,  i.  e.  the  Tall, 
who  was  no  more  than  a  carrier  of  water,  or  dresser  of  leather, 
came  to  the  prophet  among  the  rest,  and  immediately  the  oil 
began  to  boil  in  his  presence,  and  he  was  found  just  the  height 
of  the  miraculous  staff.  On  these  tokens,  Samuel  declared 
him  king  ;  but  the  heads  of  the  tribes,  especially  that  of 
Judah,  to  whom  the  royal  dignity  had  been  promised,  ex- 
postulated, saying,  How  can  this  man  be  our  king,  who  has 
no  estate  ?  How  can  he  support  the  expense  and  dignity  of 
the  royal  state  ?  Samuel  replied.  The  Lord  has  chosen  him, 
who  disposes  of  kingdoms  without  control,  to  whomsoever  he 
pleases.  The  Israelites  would  not  yet  submit,  but  insisted 
on  having  a  sign  from  Samuel,  that  they  might  be  assured 
from  God,  that  this  was  his  will.  Samuel  answered  them, 
This  is  the  miracle  that  God  gives  you  to  confirm  his  choice  ; 
the  ark  of  the  Lord  which  was  taken  away  by  the  Philistines, 
shall  be  brought  back  to  you  by  the  angels.  When,  there- 
fore, the  election  of  Saul  was  proclaimed,  the  Philistines 
being  resolved  to  conceal  the  ark  of  the  Lord,  which  had 
caused  them  so  many  misfortunes  by  its  presence,  they  hid 
it  in  a  dunghill,  but  they  were  smote  with  a  shameful  disease, 
which  determined  them  to  send  it  back  to  the  confines  of  the 
land  of  Israel.  It  was  no  sooner  arrived  at  this  place,  than 
the  angels  of  the  Lord  took  it  up,  and  carried  it  to  the  taber- 
nacle of  Shiloh ;  and  this  miracle  secured  Saul  in  his  king- 
dom. (See  D'Herbelot,  Biblioth.  Orient,  p.  735,  1021.)  These 
traditions  may  justly  be  regarded  as  a  confirmation,  if  such 
were  really  wanting,  of  the  Scripture  History  ;  and  as  genuine 
instances  of  the   variations  of  tradition  from  that  precision 


OF    THE    SACRED    SCRIPTURES.  141 

which  belongs  to  truth,  even  while  it  approaches  near  lo  truth. 
In  reading  this,  and  similar  tales,  it  is  impossible  the  observa- 
tion should  escape  our  notice,  how  much  superior  the  simple 
narrations  of  Scripture  are  to  whatever  is  current  elsewhere; 
what  additional  authority  they  derive  from  their  simplicity, 
and  their  unlabored,  unassuming  manner  ;  what  nature  there 
is  in  them,  what  ease  and  verisimility.  No  person,  whose 
taste  and  judgment  are  undepraved,  can  hesitate  which  system 
to  prefer,  even  supposing  the  non-existence  of  other  criteria. 

(20.)  The  slaying  of  Goliath. — The  tradition  of  the  combat 
between  David  and  Goliath,  in  which  the  latter  was  killed,  is 
preserved  among  the  Arabs  ;  for  he  is  mentioned  in  the  Ko- 
ran (sur.  ii.  250),  where  he  is  called  Galut  or  Jalut.  The 
Arabs  also  call  the  dynasty  of  the  Philistine  kings,  who 
reigned  in  Palestine,  when  the  Hebrews  came  there,  Galu- 
tiah  or  Jalutiah.  Achmed  al  Fassi,  in  his  book  called  Ketab 
al  Jamman,  says,  "  Those  kings  were  as  well  known  by  the 
name  of  Jalaut,  as  the  ancient  kings  of  Egypt  by  that  of  Pha- 
raoh. David  killed  the  Jalaut,  who  reigned  in  his  time,  and 
entirely  rooted  out  the  Philistines,  the  rest  of  whom  fled  into 
Africa,  and  from  them  descended  the  Brebers  or  Berbers  who 
inhabit  the  coast  of  Barbary."  (D'Herbelot  under  Gialut.)  It 
is  remarkable  that  the  Berbers  themselves  should  acknowl- 
edge their  descent  from  the  Philistines.  "  The  name  Goliath, 
which  they  pronounce  Sghidlud,  is  very  common  among  the 
Brebers,  and  the  history  of  the  champion  of  the  Philistines  is 
very  well  known  to  the  Moors.  When  children  quarrel,  and 
the  bigger  one  challenges  the  smaller  to  fight,  the  latter  an- 
swers, '  Who  will  fight  with  you  ?  (Enta  men  ulid  Sgialud.) 
You  are  of  the  race  of  Goliath.'  The  Jews  who  dwell  among 
them,  on  the  mountains,  all  call  themselves  Philistines." 
Host's  Account  of  Morocco  and  Fez,  p.  133. 

(21.)  Many  remarkable  circumstances  respecting  David 
and  Solomon,  which  are  mentioned  by  Eupolemus  and  Dius, 
as  quoted  by  Eusebius  (Praep.  Evang.  lib.  ix.  c.  30-34,  39- 
41),  agreeing  with  those  detailed  in  the  Sacred  books;  and 
furnishing  additional  external  evidence,  if  such  were  needed, 
of  the  truth  of  these  inspired  records. 

(22.)  The  narrative  of  the  invasion  of  Israel  by  Shalmane- 
ser,  and  the  deportation  of  the  ten  tribes,  which  is  confirmed 
by  certain  ancient  sculptures  on  the  mountains  of  Be-Sitoon, 
on  the  borders  of  the  ancient  Assyria.  For  the  knowledge 
of  these  antiquities  we  are   indebted   to  the  persevering  re- 


142  EVIDENCE    OF    THE    AUIHENTICITV 

searches  of  Sir  R.  K.  Porter,  by  whom  they  were  first  dis- 
covered and  delineated ;  and  to  his  Travels  we  refer  our 
readers  for  a  very  luminous  and  interesting  description. 

(23.)  The  destruction  of  Sennacherib's  army,  which  is  con- 
firmed by  Herodotus  (1.  ii.  c.  142)  ;  who,  quoting  the  Egyp- 
tian priests,  says,  that  Sethon,  being  attacked  by  Sennacherib^ 
king  of  the  Arabians  and  Assyrians,  and  seeing  himself  de- 
serted by  his  own  soldiers,  begged  of  Yulcan  some  speedy 
assistance.  Vulcan  appeared  to  him  the  night  following,  and 
promised  him  help.  Sethon  therefore,  marching  with  a  few 
troops,  advanced  to  Pelusium ;  and  the  same  night,  a  great 
number  of  rats  came  into  the  camp  of  the  Assyrians,  and 
gnawed  their  shield  straps,  quivers,  and  bow-strings  ;  so  that 
on  rising  next  morning,  and  finding  themselves  unable  to  use 
their  arms,  they  raised  the  siege  and  fled.  Here  it  is  to  be 
particularly  remarked  that  Herodotus  calls  the  Assyrian  king 
Sennacherib,  as  the  Scriptures  do ;  and  that  the  time  referred 
to  in  both  is  perfectly  accordant.  This  plainly  shows  that  it 
is  the  same  fact  to  which  Herodotus  refers,  although  much 
disguised  in  the  relation  ;  which  may  be  easily  accounted  for 
when  it  is  considered  that  Herodotus  derived  his  information 
from  the  Egyptian  priests,  who  cherished  the  greatest  aver- 
sion both  to  the  nation  and  the  religion  of  the  Jews,  and  there- 
fore would  relate  nothing  in  such  a  manner  as  would  give 
reputation  to  either. 

(24.)  The  defeat  of  Josiah  by  Pharaoh- Necho,  and  the 
subsequent  reduction  of  Jerusalem,  when  he  ''  took  Jehoahaz 
away  ;  and  he  came  into  Egypt  and  died  there,"  which  is 
also  confirmed  by  Herodotus,  and  the  researches  of  the  late 
intrepid  Mr.  Belzoni.  The  account  of  Herodotus  is  as  fol- 
lows :  "  Now  Necos  was  the  son  of  Psammiticus,  and  reigned 
over  Egypt.  And  Necos  joined  battle  with  the  Syrians,  in 
Magdolus,  and  after  the  battle  he  took  Cadytis,  a  large  city  of 
Syria.  And  having  reigned  (1.  ii.  c.  159)  in  the  whole  six- 
teen years,  he  died,  and  left  the  throne  to  his  son  Psammis." 
Here  it  is  evident  that  Magdolus  is  the  same  as  Megiddo ; 
and  Cadytisy  which  he  mentions  again  (1.  iii.  c.  5),  "  as  a  city 
belonging  to  the  Syrians  of  Palestine,^''  and  "  as  a  city  not  less 
than  Sardis,"  is  undoubtedly  the  same  as  Jerusalem,  called 
Alkuds,  or  El  Kouds,  that  is,  the  holy  city,  by  the  Syrians  and 
Arabians  from  time  immemorial  to  the  present  day.  We  now 
turn  to  the  researches  of  Mr.  Belzoni  in  the  tomb  of  Psamme- 
this,  or  Psammis,  the  son  of  Pharaoh-Necho.     In  one  of  the 


OF  THE  SACRED  SCRIPTURES.  143 

numerous  apartments  of  this  venerable  monument  of  ancient 
art,  there  is  a  sculptured  group,  describing  the  march  of  a 
military  and  triumphal  procession,  with  three  different  sets 
of  prisoners,  who  are  evidently  Jews,  Ethiopians,  and  Per- 
sians. The  procession  begins  with  four  red  men  with  white 
kirtles,  followed  by  a  hawk-headed  divinity  :  these  are  Egyp- 
tians apparently  released  from  captivity,  and  returning  home 
under  the  protection  of  the  national  deity.  Then  follow  four 
white  men  in  striped  and  fringed  kirtles,  with  black  beards, 
and  with  a  simple  white  fillet  round  their  black  hair  :  these 
are  obviously  Jews,  and  might  be  taken  for  the  portraits  of 
those  who,  at  this  day,  walk  the  streets  of  London.  After 
them  come  three  white  men  with  smaller  beards,  and  curled 
whiskers,  with  double-spreading  plumes  on  their  heads,  tat- 
tooed, and  wearing  robes  or  mantles  spotted  like  the  skins  of 
wild  beasts  :  these  are  Persians  or  Chaldeans.  Lastly,  come 
four  negroes,  with  large  circular  ear-rings,  and  large  petticoats, 
supported  by  a  belt  over  their  shoulders :  these  are  Ethiopi- 
ans. Among  the  Hieroglyphics  in  Mr.  Belzoni's  drawings 
of  this  tomb,  Dr.  Young  has  succeeded  in  discovering  the 
names  o(  Nechao,  and  of  Psammethis. 

(25.)  Herod's  murder  of  the  infants  at  Bethlehem.  This 
fact,  though  not  mentioned  by  Josephus,  is  quite  consistent 
with  the  ambitious,  sanguinary,  and  cruel  character  which  he 
ascribes  to  that  monarch  ;  it  was  admitted  by  Celsus,  one  of 
the  bitterest  enemies  of  Christianity,  who  lived  towards  the 
close  of  the  second  century ;  and  is  expressly  mentioned  by 
Macrobius,  a  heathen  author,  who  lived  towards  the  end  of 
the  fourth  century.  "When  Augustus,"  says  he,  "had 
heard,  that  among  the  children  under  two  years  old,  whom 
Herod,  the  king  of  the  Jews,  had  ordered  to  be  slain  in 
Syria,  his  own  son  was  also  put  to  death,  he  said,  '  It  is  bet- 
ter to  be  Herod's  hog  than  his  son.'  "  Cum  audivisset  inter 
pucros  quos  in  Syria  Hcrodcs  rex  JiidcBorum  infra  bimatam 
jussit  interfici,  jilium  quoque  ejus  occisum,  ait^  Melius  est 
Herodis  porcuin  esse,  quam  jiUum.      Saturn.  1.  ii.  c.  4. 

(26.)  Particulars  respecting  John  the  Baptist  and  Herod. 
Thus  Josephus  informs  us,  agreeably  to  the  Sacred  Historian 
(Mat.  ii.),  that  Herod  the  Great  reigned  over  all  Judea  for 
about  thirty-seven  years,  and  left  the  kingdom  to  his  son 
Archelaus  (Ant.  1.  xvii.  ch.  8)  ;  and  he  also  bears  witness  to 
the  piety,  zeal,  and  murder  of  John  the  Baptist.  Herod  An- 
tipas  was  the  son   of  Herod  the   Great  by  Malthace,  and 


144  EVIDENCE  OF    THE    AUTHENTICITY 

Tetrarch  of  Galilee  and  Peraca,  which  produced  a  revenue 
of  200  talents  a  year  (Josephus,  Ant.  1.  xvii.  c.  13,  §  4.)  He 
married  the  daughter  of  Aretas,  king  of  Arabia,  whom  he  di- 
vorced in  order  to  marry  Herodias,  the  wife  of  his  brother  Philip, 
who  was  still  living.  Aretas,  to  revenge  the  affront  whichs 
Herod  had  offered  his  daughter,  declared  war  against  him ; 
and  vanquished  him  after  an  obstinate  engagement.  This  de- 
feat, Josephus  assures  us  (Ant.  1.  xviii.  c.  7),  the  Jews  con- 
sidered as  a  punishment  for  the  death  of  John  the  Baptist 
Having  gone  to  Rome  to  solicit  the  title  of  king,  he  was  ac- 
cused by  Agrippa  with  carrying  on  a  correspondence  with 
Artabanus,  king  of  Parthia,  against  the  Romans,  and  was 
banished  by  the  emperor  Caius  to  Lyons,  and  thence  to 
Spain,  where  he  and  Herodias  died  in  exile  (Josephus,  Ant. 
1.  xviii.  c.  2.) 

(27.)  The  life  and  character  of  our  Lord.  See  Suetonius 
(in  Claud,  c.  25),  Pliny  the  younger  (Epist.  1.  x.  ep.  97),  ^Elius 
Lampridius  (in  vit.  Sever,  c.  29,  43,  apud  Hist.  August.  Script, 
vol.  i.  pp.  278,  290),  Josephus  (Ant.  1.  xviii.  c.  3,  §  3.) 

(28.)  His  crucifixion  under  Pontius  Pilate.  An  account 
of  this  fact  was  transmitted  to  the  emperor  by  Pontius  Pilate 
(Euseb.  Eccl.  Hist.  1.  ii.  c.  2)  ;  to  which  both  Justin  Martyr 
(Apol.  prima,  pp.  62,  72,  edit.  Benedict.),  and  Tertullian 
(Apologia,  c.  21),  appealed  for  its  truth,  in  their  public  apolo- 
gies for  the  Christian  religion,  which  were  presented  either 
to  the  emperor  and  senate  of  Rome,  or  to  magistrates  of  pub- 
lic authority  and  great  distinction  in  the  empire.  Tacitus 
also,  speaking  of  the  Christians,  says  (Annal.  1.  xv.  c.  44), 
that  "  the  author  of  that  name  (or  sect)  was  Christus,  who,  in 
the  reign  of  Tiberius,  was  punished  with  death,  as  a  criminal, 
by  the  procurator  Pontius  Pilate."  Auctor  nominis  ejus 
Christus,  qui  Tiberio  imperante  jjer  procuratorem  Pontium 
Pilatum  supplicio  affectus  erat.  See  also  Josephus  (Ant.  1. 
xviii.  c.  3,  §  3.) 

(29.)  The  earthquake  and  miraculous  darkness  which  at- 
tended it.  Omitting  the  supposed  attestation  of  this  fact  by 
Phlegon,  whose  testimony  is  cited  by  Tertullian,  Origen,  and 
Eusebius,  and  also  the  supposed  mention  of  it  by  Thallus, 
who  is  cited  by  Julius  Africanus,  it  is  to  be  remarked,  that 
Tertullian  (Apol.  c.  21),  in  his  Apology  for  the  Christians, 
which  was  addressed  to  their  heathen  adversaries,  expressly 
says,  "  At  the  moment  of  Christ's  death,  the  light  departed 
from  the  sun,  and  the  land  was  darkened  at  noon-day ;  which 


OF  THE  SACRED  SCRIPTURES        ^      145 

wonder  is  related  in  your  own  annals,  and  is  preserved  in 
yovr  archives  to  this  day ;"  and  both  the  darkness  and  earth- 
quake are  expressly  recognised,  and  mentioned  as  facts,  by 
that  acute  adversary  of  Christianity,  Celsus.  Origen,  cont. 
Cels.  1.  ii.  §  55,  p.  94. 

(30.)  The  miserable  death  of  Herod  Agrippa.  Josephus 
(Ant,  L  xix.  c.  8,  ^  2)  says  that  this  was  upon  a  day  in 
which  games  were  exhibited  in  honor  of  Claudius  ;  and  that, 
as  Herod  did  not  rebuke  this  impious  flattery,  he  was  seized 
with  a  severe  pain  in  his  bowels,  which  terminated  his  exist- 
ence in  five  days. 

(31.)  The  miracles  of  our  Lord,  which  are  admitted  by 
Jewish  writers  in  the  Talmuds,  and  Toledoth  Jesu  (see  Dr. 
Gregory  Sharp's  Defence  of  Christianity,  pp.  40-48),  and 
enemies  of  Christianity,  as  Celsus  and  the  emperor  Julian. 
See  Lardner's  Heathen  Testimonies,  ch.  xviii.,  xlvi. 

7.  Allusions  and  references  to  things,  persons,  places,  man- 
ners, customs,  and  opinions,  &c.,  perfectly  conformable  to 
the  statements  of  the  most  authentic  records  that  remain. 

It  is  scarcely  possible  here  to  enter  fully  into  this  subject, 
which  would  require  a  separate  volume  for  the  discussion  ; 
and  as  evidence  of  the  truth  of  this  position  is  to  be  found  in 
almost  every  page  of  the  Comprehensive  Bible,  the  readeiV  is 
respectfully  referred  to  that  work.  It  may,  however,  be 
proper,  in  illustration  of  the  argument,  briefly  to  advert  to  the 
following  striking  particulars : 

Thus,  without  the  aid  of  learning,  any  man  who  can  bare- 
ly read  his  Bible,  and  has  but  heard  of  such  people  as  the 
Assyrians,  Elamites,  Lydians,  Medes,  lonians,  and  Thra- 
cians,  will  readily  acknowledge  that  they  had  Ashur,  Elam 
Lud,  Madai,  Javan,  and  Tiras,  grandsons  of  Noah,  for  their 
respective  founders,  as  detailed  in  Gen.  x. 

In  Gen.  xlvi.  34,  we  read  that  "  every  shepherd  is  an 
abomination  unto  the  Egyptians ;"  and  from  the  fragments 
of  Manetho,  preserved  in  Josephus  and  iVfricanus,  it  appears 
that  hordes  of  marauders,  called  hycassos,  or  shepherd  kings, 
whose  chief  occupation,  like  the  Bedouin  Arabs  of  the  pre- 
sent day,  was  to  keep  flocks,  made  a  powerful  irruption  into 
Egypt,  which  they  subdued,  and  ruled,  by  a  succession  of 
kings,  with  great  tyranny  for  259  years.  Hence  the  per- 
sons, and  even  the  very  name  of  shepherds,  were  execrated, 
and  held  in  the  greatest  odium  by  the  Egyptians. 
13 


146  EVIDENCE    OF    THE    AUTHENTICITY 

Again,  from  the  history  recorded  in  Genesis  xlvii.  and  from 
Diodorus  Siculus  (lib.  i.),  we  learn  that  the  land  of  Egypt 
was  divided  into  three  parts  :  one  belonged  to  the  priests 
(ver.  22,  26)  ;  a  second  was  the  kin^^'s  (which  appears  to 
have  been  the  land  of  Rameses  or  Goshen,  ver.  11)  ;  the  re- 
mainder was  the  subjects' ;  and  Joseph,  having  purchased  the 
land  of  the  people  (ver.  19,  20),  restored  it,  on  the  condition 
of  their  paying  a  fifth  part  of  the  produce  to  the  king,  bej^ond 
which  he  appears  to  have  had  no  demand. 

In  the  account  of  the  embalming  of  Jacob,  it  is  stated,  that 
"  forty  days  were  fulfilled  for  him  ;  for  so  are  fulfilled  the 
days  of  those  which  are  embalmed  :  and  the  Egyptians 
mourned  for  him  threescore  and  ten  days"  (Gen.  1.  3).  Now 
we  learn  from  the  Greek  historians,  Herodotus  (1.  ii.  cap.  85, 
86),  and  Diodorus  Siculus  (lib.  i.  cap.  91-93),  that  the  time  of 
mourning  was  while  the  body  remained  with  the  embalmers, 
which  Herodotus  says  was  seventy  days.  During  this  time 
the  body  lay  in  nitre,  the  use  of  which  was  to  dry  up  all  its 
superfluous  and  noxious  moisture  :  and  when  in  trhe  space  of 
thirty  days  this  was  sufficiently  effected,  the  remaining  forty, 
the  time  mentioned  by  Diodorus,  were  employed  in  anoint- 
ing it  with  gums  and  spices  to  preserve  it,  which  was  pro- 
perly the  embalming.  This  sufficiently  explains  the  phraseo- 
logy of  the  text. 

It  appears  from  Jud.  vii.  1,  that  Jeruhhaal  bad  become  the 
surname  of  Gideon.  He  is  accordingly  mentioned  by  San- 
choniathon  (apud  Eusebius,  Pra^par.  1.  i.),  who  lived  in  the 
reign  of  Ithobal,  king  of  Tyre,  and  consequently  a  little  after 
the  time  of  Gideon,  by  the  name  of  Jerombalus,  a  priest  of 
Jcvo,  i.  e.  Jehovah. 

In  Ezra  vii.  14-,  we  read  of  the  "  seven  counsellors'^  of  Ar- 
taxerxes,  king  of  Persia.  Now  from  profane  history  we  learn 
that  seven  princes  of  Persia  having  conspired  against  and  slain 
the  usurper  Smerdis,  and  thus  made  way  for  the  family  of 
Darius,  which  afterwards  filled  the  throne,  the  Persian  kings 
of  this  race  had  always  seven  chief  princes  as  their  counsellors, 
who  possessed  peculiar  privileges,  were  his  chief  assistants 
in  the  government,  and  by  whose  advice  all  the  public  affairs 
of  the  empire  were  transacted.  The  names  of  these  counsel- 
lors are  given  in  the  parallel  place  of  the  book  of  Esther,  ch. 
i.  14.     See  Prideaux,  sub  an.  521. 

In  Esther  iv.  11,  it  is  stated,  "that  whosoever,  whether 
man  or  woman,  shall  come  unto  the  king  into  the  inner  co-urt, 


OF    THE    SACRED    SCRIPTURES.  147 

who  is  not  called,  there  is  one  law  of  his  to  pat  him  to  death,' 
&LC.  ;  and  Herodotus  informs  us,  that  ever  since  the  reign  of 
Deioces,  king  of  Media,  for  the  security  of  the  king's  person, 
it  was  enacted,  that  no  one  should  be  admitted  into  his  pre- 
sence, but  that  if  any  one  had  business  with  him,  he  should 
transact  it  through  the  medium  of  his  ministers. 

The  state  of  Palestine  also,  in  the  times  of  the  New  Tes- 
tament writers,  as  implied  or  expressed  in  their  writings,  ex- 
actly coincides  with  the  accounts  of  contemporary  writers. 
Thus  it  is  stated  that  it  was  divided  into  three  principal  parts, 
Judea,  Samaria,  and  Galilee  ;  that  it  was  then  subject  to  the 
Romans,  but  had  formerly  been  governed  by  its  own  kings  ; 
that  a  Roman  governor  resided  at  Jerusalem  ;  that  the  Jews 
enjoyed  the  free  exercise  of  their  religion,  but  were  deprived 
of  the  absolute  power  of  life  and  death  ;  that  the  temple  was 
then  standing,  and  was  annually  visited  by  a  great  number  of 
Jews,  who  were  scattered  abroad  in  different  parts  of  tho 
world  ;  that  two  religious  sects,  the  Pharisees  and  Sadducees, 
bore  the  chief  sway  among  the  Jews  ;  the  former,  by  teaching 
a  mechanical  religion,  deceiving  and  tyrannizing  over  the  peo- 
ple ;  and  the  latter,  who  adopted  an  Epicurean  philosophy, 
being  supported  by  the  principal  characters  of  the  nation  ; 
these,  and  many  other  circumstances,  agree  most  exactly  with 
the  accounts  of  Josephus,  and  other  historians. 

Among  other  instances  may  be  mentioned  the  murder  of 
some  "  Galileans,  whose  blood  Pilate  had  mingled  with  their 
sacrifices"  (Luke  xiii.  1).  Now  the  Galileans  are  frequently 
mentioned  by  Josephus  as  the  most  turbulent  and  seditious 
people,  being  upon  all  occasions  ready  to  disturb  the  Roman 
authority.  And  though  it  is  uncertain  to  what  event  our  Lord 
refers  ;  it  is  probable  that  they  were  the  followers  of  Judas 
Gaulonitis,  who  opposed  paying  tribute  to  Caesar  and  sub- 
mitting to  the  Roman  government.  A  party  of  them  coming 
to  Jerusalem  during  one  of  the  great  festivals,  and  presenting 
their  oblations  in  the  court  of  the  temple,  Pilate  treacherously 
sent  a  company  of  soldiers,  who  slew  them,  and  "  mingled 
their  blood  with  their  sacrifices."     Jos.  Ant.  1.  xviii. 

Again,  Herod  Antipas,  tetrarch  of  Galilee,  is  termed  by  our 
liOrd  a  "  fox"  (Luke  xiii.  42)  ;  and  he  is  described  by  Josephus 
as  a  crafty  and  incestuous  prince,  with  which  the  character 
given  him  by  our  Lord,  and  the  narratives  of  the  Evangelists, 
exactly  coincide. 

Nay,  by  the  most  undesigned  coincidence,  the  accounts  of 


148  EVIDENCE    OF    THE    AUTHENTICITY 

the  Evangelists  agree  in  some  of  the  most  minute  particulars 
with  Josephus. 

Thus  we  read  in  St.  Luke,  eh.  iii.  14,  that  "  the  soldiers 
likewise  demanded  of  him  (John  the  Baptist),  saying.  And 
what  shall  we  do  ?"  The  Evangelist  does  not  say,  arpariojTaii 
soldiers,  but  arparcvoixevoi,  men  actually  under  arms,  or  marching 
to  battle.  Now,  as  we  learn  from  Josephus  that  Herod  was 
at  this  time  engaged  in  war  with  Aretas,  a  king  of  Arabia, 
Michaelis  concludes,  that  these  military  men  were  a  part  of 
Herod's  army,  then  on  its  march  from  Galilee,  which  must 
of  necessity  have  passed  through  the  country  where  John  was 
baptizing. 

Again,  in  the  account  of  the  execution  of  John,  by  order 
of  Herod  (Mar.  vi.  27),  it  is  said,  that  "  the  king  sent  an  execu- 
tioner," o-TTfvovXarwjO,  propcrly  a  sentinel.  Now,  as  we  learn 
from  Josephus  (Ant.  1.  xviii.  c.  v.  ^  1,2)  that  Herod  was  at  this 
very  time  engaged  in  the  war  with  Aretas  king  of  Arabia,  in 
consequence  of  Herod  having  divorced  his  daughter  in  order 
to  marry  Herodias,  his  brother  Philip's  wife  ;  and  as  this 
event  occurred  at  an  entertainment  given  at  the  castle  of  Ma- 
chaerus,  while  his  army  was  on  its  march  against  his  father- 
in-law  ;  we  are  furnished  with  an  additional  reason  why  a 
speculator^  or  sentinel,  should  have  been  employed  as  an  ex- 
ecutioner ;  and  are  thus  enabled  to  discover  such  a  latent  and 
undesigned  coincidence  as  clearly  evinces  the  truth  of  the 
evangelical  narrative.  See  Bp.  Marsh,  Lectures,  P.  v.  pp. 
78-82,  and  Home's  Introduction,  vol.  i.  pp.  101,  102. 

In  Acts  xxiii.  5,  St.  Paul  says  of  Ananias,  "  I  wist  not, 
brethren,  that  he  was  the  high  priest."  Now  soon  after  the 
holding  of  the  first  council  at  Jerusalem,  Ananias,  son  of  Ne- 
bedenus,  was  deprived  of  the  high  priest's  office,  for  certain 
acts  of  violence,  and  sent  to  Rome,  whence  he  was  afterwards 
released,  and  returned  to  Jerusalem.  Between  the  death  of 
Jonathan,  who  succeeded  him  and  was  murdered  by  Felix, 
and  the  high  priesthood  of  Ismael,  who  was  invested  with 
that  ofiice  by  Agrippa,  an  interval  elapsed  in  which  this 
dignity  was  vacant.  This  was  the  precise  time  when  St. 
Paul  was  apprehended  ;  and  the  Sanhedrim  being  destitute  of 
a  president,  Ananias  undertook  to  discharge  the  ofiice.  It  is 
probable  that  Paul  was  ignorant  of  this  circumstance.  See 
Michaelis,  Introd.  vol.  i.  pp.  51-54. 

8.  To  this  it  may  be  added,  that  the  names  still  borne  by  places f 


OF    THE    SACRED    SCRIPTURES.  149 

and  traditions  respecting  many  of  them,  still  current  on 
the  spot,  tend  further  to  confirm  the  reality  of  the  facts 
detailed  in  the  Scriptures. 

It  is  true,  the  geography  of  the  Sacred  writings  presents 
many  difficulties,  occasioned  by  the  changes  which  Canaan 
has  undergone,  especially  for  the  last  2000  years.  Many  of 
the  ancient  towns  and  villages  have  had  their  names  so  total- 
ly changed  that  their  former  appellations  are  no  longer  dis- 
cernible— several  lie  buried  under  their  own  ruins,  and  others 
have  been  so  long  destroyed,  that  not  a  vestige  of  them  re- 
mains. Many  of  the  towns  were  small,  and,  we  may  ration- 
ally conclude,  slightly  built ;  and  consequently  have  perished 
more  than  2000  years  ago.  It  would  therefore  be  useless  to 
look  for  such  places  now ;  though,  in  many  instances,  their 
ancient  names  have  been  preserved,  and  their  sites  identified. 
Several  towns  even  in  England,  mentioned  by  CcBsar  and 
other  writers,  are  no  longer  discernible  :  several  have  chang- 
ed their  names,  and  not  a  few  their  situation.  On  these  ac- 
counts it  is  very  difficult  to  ascertain  the  precise  situation  of 
many  places  mentioned  in  Joshua  ;  but  this  cannot  affect  the 
truth  of  the  narrative.  Some  of  the  principal  cities  in  the 
universe,  as  Babylon  and  Troy,  are  not  only  reduced  to  ruins, 
but  so  completely  blotted  out  of  the  map  of  the  world,  that 
their  situation  cannot  be  ascertained.  This  circumstance 
cannot  invalidate  the  history  of  the  ancient  world,  in  Avhich 
they  made  such  a  conspicuous  figure  ;  nor  can  the  authenticity 
of  the  sacred  writers  be  impaired  because  several  places  no 
longer  exist. 

But,  notwithstanding  these  things,  sufficient  traces  of  places 
remain  to  evince  their  absolute  accordance  with  the  inspired 
writers.  Thus  Abulfeda,  speaking  of  the  city  of  Midian,  says, 
'  Madyan  is  a  city,  in  ruins,  on  the  shore  of  the  Red  Sea,  on 
he  opposite  side  to  Tabuc,  from  which  it  is  distant  about  six 
lays'  journey.  At  Midian  may  be  seen  the  famous  well  at 
which  Moses  watered  the  flocks  of  Shoaib  (Jethro.)  This 
city  was  the  capital  of  the  tribe  of  Midian  in  the  days  of  the 
Israelites." 

Respecting  Pi-hahiroth,  Dr.  Shaw  (Travels,  p.  310)  is  of 
opinion  that  Chiroth  denotes  the  valley  which  extends  from 
the  wilderne-s  of  Etham  to  the  Red  Sea.  "  This  valley,"  he 
observes,  "  ends  at  the  sea  m  a  small  bay  made  by  the  east- 
ern extremities  of  the  mountains  (of  Gewoubee  and  Attackah, 

13* 


150  EVIDENCE   OF    THE    AUTHENTICITY 

between  which  the  valley  lies)  which  I  have  been  describing, 
and  is  called  Tiah-Beni- Israel,  i.  e.  the  road  of  the  Israelites, 
by  a  tradition  that  is  still  kept  up  by  the  Arabs,  of  their  hav- 
ing passed  through  it ;  so  it  is  also  called  Baideah,  from  the 
new  and  unheard  of  miracle  that  was  wrought  near  it,  by  di- 
viding the  Red  Sea,  and  destroying  therein  Pharaoh^  his 
chariots  and  his  horsemen  J^ 

The  wilderness  of  Shur,  which  lay  on  the  eastern  shore  of 
the  Hcroopolitic  gulf  of  the  Red  Sea,  is  still  called  the  desert 
of  Sdur,  according  to  Dr.  Shaw. 

Elim,  "  where  were  twelve  wells  of  water,  and  threescore 
and  ten  palm-trees"  (Exodus  xv.  27),  was  situated  on  the 
northern  skirts  of  the  desert  of  Sin,  according  to  Dr.  Shaw, 
two  leagues  from  Tor,  and  near  thirty  from  Corondel,  which 
he  conjectures  to  be  Marah,  where  there  is  a  small  rill  which 
is  brackish.  He  found  but  nine  of  the  wells,  the  other  three 
being  filled  up  with  sand  ;  but  the  seventy  palm-trees  had  in- 
creased into  more  than  two  thousand.  Under  the  shade  of 
these  trees  is  the  Hammam  Movsa,  or  bath  of  Moses,  which 
the  inhabitants  of  Tor  have  in  great  esteem  and  veneration, 
and  say  that  it  was  here  the  household  of  Moses  was  en- 
camped. 

Mount  Sinai  is  called  by  the  Arabs  Jibhel  Mousa,  the  Moun- 
tain of  Moses,  and  sometimes,  by  way  of  eminence,  El  Tor^ 
the  Mount,  and  is  a  range  of  mountains  in  the  peninsula  form- 
ed by  the  gulfs  of  the  Red  Sea.  It  consists  of  several  peaks, 
the  principal  of  which  are  Horeb  and  Sinai ;  the  former,  still 
called  Oreb,  being  on  the  west,  and  the  latter,  called  Tur  Si- 
na,  on  the  east,  at  the  foot  of  which  is  the  convent  of  St.  Ca- 
therine.    (See  Niebuhr,  Travels,  p.  247.) 

Mount  Hor,  on  which  Aaron  died,  was  situated  in  Arabia 
Petraea,  on  the  confines  of  Edom.  It  is  described  by  Burck- 
hardt  (in  a  letter  to  the  Secretary  of  the  African  Institution, 
and  Travels  in  Syria,  &c.  pp.  420-423),  as  being  situated  on 
the  western  side  of  a  valley  called  Wady  Mousa;  in  which 
are  found  the  ruins  of  the  ancient  Petra,  and  which  is  two 
long  days'  journey  north-east  of  Accaba  (on  the  northern  point 
of  the  Elanitic  gulf  of  the  Red  Sea),  in  the  Djebel  Shera,  or 
Mount  Seir,  and  on  the  east  side  of  the  Araba,  the  valley  which 
forms  the  continuation  of  that  of  the  Jordan.  On  the  summit 
of  the  mountain  is  the  tomb  of  Haroun,  or  Aaron,  which  is 
held  in  great  veneration  by  the  Arabs  ;  which  agrees  with 
the  testimonies  of  Josephus  (Ant.  1.  iv.  c.  4),  Eusebius,  and 


OF    THE    SACRED    SCRIPTURES.  151 

Jerome  {Onomast,  in  9^p),  all  persons  well  acquainted  with 
these  countries,  who  agree  in  proving  that  the  sepulchre  of 
Aaron,  in  Mount  Hor,  was  near  Petra.  When  visited  by  Mr. 
Legh,  it  was  attended  by  a  crippled  Arab  hermit,  about  80 
years  of  age,  who  conducted  them  into  a  small  white  build- 
ing, crowned  by  a  cupola,  that  contains  the  tomb  of  Aaron. 
The  monument  is  of  stone,  about  three  feet  high  ;  and  around 
the  chamber  where  it  stood  were  suspended  beads,  &c.,  the 
votive  offerings  of  the  devotees.  (Macmichael's  Journey, 
p.  230.) 

Respecting  Dibon,  in  Gad,  which  Eusebius  says  was  a 
large  town,  near  the  river  Arnon,  Burckhardt  (Travels  in 
Syria,  p.  372)  says,  that  when  he  was  about  an  hour's  dis- 
tance north  of  the  Modjeb  or  Arnon,  he  was  shown  to  the 
N.  E.  the  ruins  of  Diban,  the  ancient  Dibon,  situated  in  the 
low  ground  of  the  Koura,  or  plains  of  Moab. 

Aroer  was  situated,  according  to  Eusebius,  on  a  mountain 
on  the  north  bank  of  the  river  Arnon.  This  is  confirmed  by 
Burckhardt  (Travels  in  Syria,  &c.  p.  372),  who  says  it  is 
called  Araayr,  and  is  seated  on  the  edge  of  the  precipice, 
at  the  foot  of  which  the  river  flows. 

Respecting  Beth-nimrah,  or  Nimrim,  Jer.  xlviii.  34,  probably 
the  Bethnabris  mentioned  by  Eusebius,  five  miles  north  from 
Livias,  Burckhardt  (Travels,  p.  391)  says,  that  "  in  the  valley 
of  the  Jordan,  south  of  Abou  Obeida,  are  the  ruins  of  Nemri?i, 
probably  the  Beth-nimrah  of  the  Scriptures." 

According  to  the  same  authority,  Elealah,  which  is  placed 
by  Eusebius  a  mile  from  Heshbon,  is  now  called  El  Aal, 
"  the  high,"  and  is  situated  on  a  hill. 

Thus  also  Heshbon,  situated,  according  to  Eusebius,  20 
miles  east  of  Jordan,  is  said  by  Jerome,  who  places  it  at  the 
same  distance,  to  have  been,  in  his  time,  a  very  considerable 
city,  and  it  still  subsists,  in  ruins,  under  the  name  of  Hesliban. 

Respecting  Og,  king  of  Bashan,  "  which  was  called  the 
land  of  giants,"  Deut.  iii.  13,  Michaelis  says,  "  The  tradition 
that  giants  formerly  dwelt  in  this  part  still  remains  in  Arabia, 
only  that  it  makes  them  rather  taller  than  Moses  does  Og,  and 
calls  the  land  in  which  '.hey  lived,  not  Bashan,  but  Hadrach, 
which  name  appears  in  Zech.  ix.  1.  I  received  this  informa- 
tion from  the  verbal  communication  of  a  credible  Arab,  who 
was  born  on  the  other  side  of  the  Jordan,  about  three  days' 
journey  from  Damascus."  Burder's  Oriental  Literat.  vol.  i. 
p.  274. 


159  EVIDENCE    OF    THE    AUTHENTICITY 

Bethshean,  the  Scythopolis  of  the  Greek  and  Roman  writers, 
was  situated  in  the  plain  of  Jordan,  west  of  that  river,  120 
furlongs  (south)  from  Tiberias,  according  to  Josephus,  and 
600  furlongs  (north)  from  Jerusalem  (2  Mac.  xii.  29),  and  was 
the  largest  city  of  the  Decapolis,  and  the  only  one  on  that 
side  of  Jordan.  It  is  now  called  after  its  ancient  name,  BisaUy 
eight  hours  or  twenty-four  miles  from  Tiberias  ;  and  is  de- 
scribed by  Dr.  Richardson,  exclusive  of  its  ruins,  as  "  a  col- 
lection of  miserable  hovels,  containing  200  inhabitants." 

Dr.  Richardson  says,  that  in  about  twenty  minutes,  in  an 
easterly  direction,  from  the  cave  of  St.  John  (which  is  about 
two  hours  or  six  miles,  in  a  westerly  direction,  from  Jeru- 
salem), they  came  to  the  valley  of  Elah  :  which  position 
seems  to  agree  with  that  of  Shocoh  and  Azekah.  He  de- 
scribes it  as  "  a  small  valley,  and  the  place  of  their  encamp- 
ment is  pointed  out  where  it  narrows  into  a  broad,  deep 
ravine ;  part  of  it  was  in  crop,  and  part  of  it  was  under  the 
plough,  which  was  drawn  by  a  couple  of  oxen.  A  small 
stream,  which  had  shrunk  almost  under  its  stony  bed,  passes 
through  it  from  east  to  west,  from  which,  we  are  informed, 
that  David  chose  out  five  smooth  stones,  and  hasted  and  ran 
to  meet  the  haughty  champion  of  Gath.  A  well  of  water 
under  the  bank,  with  a  few  olive-trees  above,  on  the  north 
side  of  the  valley,  are  said  to  mark  the  spot  of  the  shepherd's 
triumph  over  his  boasting  antagonist.  Saul  and  his  men 
probably  occ^ied  the  side  of  the  valley  which  is  nearest  to 
Jerusalem,  on  which  the  ground  is  higher  and  more  rugged 
than  on  the  other  side." 

Bethlehem,  called  Bethlehem  Judah  (Ju.  xvii.  7),  to  distinguish 
it  from  another  Bethlehem  in  Zebulun  (Jos.  xix.  15),  and  also 
Ephratah,  i.  e.  fruitful,  is  still  called  by  the  Arabs,  Bait-el- 
lahm,  and  is  situated  on  a  rising  ground  on  the  southern  side 
of  a  deep  and  extensive  valley,  and  reclining  from  E.  to  W. 
not  quite  six  miles  S.  of  Jerusalem.  The  surrounding  country 
is  full  of  hills  and  valleys;  and  the  soil  is  the  best  in  all  these 
districts  ;  fruits,  vines,  olives,  and  sesamum,  succeed  ex- 
tremely well.  The  village  contains  about  300  inhabitants, 
the  greater  part  of  whom  gain  their  livelihood  by  making 
beads,  carving  mother  of  pearl  shells  with  sacred  subjects, 
and  manufacturing  small  tables  and  crucifixes. 

Bethany  was  a  village  to  the  east  of  the  Mount  of  Olives, 
on  the  road  to  Jericho,  15  stadia  (Jno.  xi.  18),  or  nearly  two 
miles,  as  Jerome  states,  from  Jerusalem.    This  village  is  now 


OF    THE    SACRED    SCRIPTURES.  153 

riiiall  and  poor,  and  the  cultivation  of  the  soil  around  it  is 
nuch  neglected  ;  but  it  is  a  pleasant  romantic  spot,  shaded 
•y  the  Mount  of  Olives,  and  abounding  in  vines  and  long 
rass.  It  consists  of  from  thirty  to  forty  dwellings,  inhabited 
y  about  600  Mohammedans,  for  whose  use  there  is  a  neat 
ittle  mosque  standing  on  an  eminence.  Here  they  show 
he  ruins  of  a  sort  of  castle  as  the  house  of  Lazarus,  and  a 
TOtto  as  his  tomb ;  and  the  house  of  Simon  the  leper,  of 
/lary  Magdalene,  and  of  Martha,  and  the  identical  tree  which 
>ur  Lord  cursed,  are  among  the  monkish  curiosities  of  the 
)lace.  See  Maundrell,  March  29.  Richardson,  vol.  ii.  p. 
171.     Buckingham,  p.  200. 

Gethsemane  was  a  garden  at  the  foot  of  the  Mount  of 
31ives,  beyond  the  brook  Cedron  ;  an  even  plat  of  ground, 
ays  Maundrell  (Journey,  April  7),  not  above  fifty-seven 
/ards  square,  where  are  shown  some  old  olive-trees,  supposed 
0  identify  the  spot  to  which  our  Lord  was  wont  to  resort. 

Cana,  a  town  of  Galilee,  now  called  Cane  Galil,  or  Kcpher 
Kejina,  is  situated,  according  to  the  authority  of  modern  tra 
v^ellers,  between  fifteen  and  sixteen  miles  west  of  Tiberias, 
ibout  six  miles  S.  E.  of  Sephoris  or  Safoury,  and  between  four 
tnd  five  miles  N.  E.  by  E.  of  Nazareth.  It  is  a  neat  little 
tillage,  pleasantly  situated  on  the  descent  of  a  hill,  facing  the 
;outh-west,  with  a  copious  spring,  surrounded  with  plan- 
tations of  olive  and  other  fruit  trees  ;  and  contains  about  300 
inhabitants,  chiefly  Catholic  Christians.  Pococke  saw  a 
large  ruined  building,  the  walls  of  which  were  entire,  and 
which  they  said  occupied  the  site  of  the  house  of  the  marriage. 
Near  it  was  a  large  new  Greek  church  ;  and  on  the  south 
side  of  the  village,  near  the  fountain,  there  were  the  ruins  of 
another  church,  dedicated  to  St.  Bartholomew,  and  said  to 
have  been  his  house.  "  It  is  worthy  of  remark,"  says  Dr. 
E.  D.  Clarke,  who  visited  Cana  a  few  years  ago,  "  that, 
walking  among  the  ruins  of  a  church,  we  saw  large  massy 
pots,  answering  the  description  given  of  the  ancient  vessels 
of  the  country  ;  not  preserved,  but  lying  about,  disregarded  by 
the  present  inhabitants,  as  antiquities  with  whose  original 
use  they  were  unacquainted.  From  their  appearance,  and 
the  number  of  them,  it  was  quite  evident  that  a  practice  of 
keeping  water  in  large  pots,  each  holding  from  eighteen  to 
twenty-seven  gallons,  was  once  common  in  the  country." 
(Travels,  part  ii.  c.  xiv.  p.  445.)  Compare  the  account  of 
the  water  pots,  Jno.  ii.  G. 


154  EVIDENCE    OF    THE    AUTHENTICITY 

Aceldama^  also  called  the  Potter^s  Field,  is  situated  about 
half  way  down  the  ravine  between  Mount  Zion,  and  the  Hill 
of  Evil  Counsel,  on  the  side  of  the  hill,  and  south  of  Jerusa- 
lem. It  is  described  by  Maundrell  (Journey,  April  6),  as 
"  a  small  piece  of  ground,  not  above  thirty  yards  lung,  and 
half  as  much  broad.  One  moiety  of  it  is  taken  up  by  a 
square  fabric,  twelve  yards  high,  [an  oblong  square  cavern, 
about  twenty-six  paces  long,  twenty  broad,  and  about  twenty 
feet  deep,  says  Pococke,]  built  for  a  charnel-house.  The 
corpses  are  let  down  into  it  from  the  top,  there  being  five 
holes  left  open  for  that  purpose.  Looking  down  these  holes, 
we  could  see  many  bodies  under  several  degrees  of  decay  ; 
from  which  it  may  be  conjectured,  that  this  grave  does  not 
make  that  quick  despatch  with  the  corpses  committed  to  it, 
which  is  commonly  reported." 

9.  By  allusions  to,  or  corrupt  traditions  of,  the  accounts  of 
the  Sacred  Writers.     Such  are  those  respecting 

The  Rainbow,  given  as  a  token  between  God  and  man, 
Gen.  ix.  13.  Both  Greeks  and  Latins  have  ever  considered 
the  rainbow  as  a  divine  token  or  portent,  and  have  deified 
and  made  it  a  messenger  of  the  gods.  Thus  Homer  (II.  xi. 
28),  speaking  of  the  figures  on  Agamemnon's  breastplate, 
says,  there  were  three  dragons,  whose  colors  were  like  the 
rainbow,  which  Saturn  (father  of  time)  placed  in  the  clouds 
as  a  sign  to  short-sighted  men.  See  also,  JEn.  v.  605,  and 
ix.  803. 

The  Rod  of  Moses,  Exod.  iv.  4,  from  which  the  heathen 
have  invented  the  fables  of  the  Thyrsus  of  Bacchus,  and  the 
Caduceus  of  Mercury.  One  Bacchus,  according  to  Orpheus, 
was  born  of  the  Nile  ;  or  according  to  the  common  opinion, 
on  the  banks  of  that  river.  He  is  expressly  said  to  have 
been  exposed  on  the  Nile,  and  hence  called  Nilus  by  both 
Diodorus  and  Macrobius  ;  and  in  the  hymns  of  Orpheus,  he 
is  named  Myses,  because  drawn  out  of  the  water.  He  is  re- 
presented by  the  poets  to  have  been  very  beautiful  and  an 
illustrious  warrior,  who  overran  all  Arabia  with  a  numerous 
army  of  both  men  and  women  ;  to  have  been  an  eminent  law- 
giver, who  wrote  his  laws  on  two  tables ;  and  to  have 
always  carried  in  his  hand  the  thyrsus,  a  rod  wreathed  with 
serpents,  by  which  he  is  reported  to  have  wrought  many 
miracles.  The  caduceus  or  rod  of  Mercury,  well  known  in 
poetic  fables,  is  another  copy  of  the  rod  of  Moses.      He  also 


OF    THE    SACRED    SCRIPTURES.  165 

is  reported  to  have  wrought  a  multitude  of  miracles,  particu- 
larly to  kill  and  make  alive.  Homer  (Odyss.  1.  xxiv.  v.  I) 
represents  Mercury  taking  his  rod  to  work  miracles,  precisely 
in  the  same  way  as  God  commands  Moses  to  take  his. 

From  the  real  manifestations  of  Jehovah  in  a  cloud,  Exod. 
xix.  9,  the  heathen  ascribed  similar  appearances  to  their  false 
gods.  Thus  in  Homer,  Jupiter  is  described  on  mount  Gar- 
garus,  «M^«  <J^  f<"'  dvocv  vetpoi  earE^avcoro,  <'  Veiled  in  a  fragrant 
cloud"  (II.  L  XV.  v.  153),   Minerva  enters   the   Grecian   army 

TTopcpvptr)   v£<pcXT]  rrvKaaaca  eavrrjv,   "  clad  in    a    purplc    cloud"  (II,  1. 

xvii.  v.  551),  and  when  Apollo  attended  Hector,  ^incvog  0^011* 
vc(pE\riv,  "  a  veil  of  clouds  involved  his  radiant  head"  (II.  1.  xv. 
V.  308.)  See  also  II.  1.  v,  v.  186,  866,  1.  xx.  v.  150.  Virgil, 
^n.  ii.  616,  x.  634,  xii.  415.  Ovid.  Met.  1.  iii.  Fab.  iii.  273. 
Horat.  Carm.  1.  i. 

From  some  disguised  relation  of  the  request  of  Moses  to 
see  the  glory  of  God,  &c.  (Exod.  xxxiii.  18-20),  the  fable  of 
Jupiter  and  Semele  was  formed  :  she  is  reported  to  have  en- 
treated Jupiter  to  show  her  his  glory,  who  was  first  very  re- 
luctant, knowing  that  it  would  be  fatal  to  her  ;  but  at  last, 
yielding  to  her  importunity,  he  discovered  his  divine  majesty, 
and  she  was  consumed  by  his  presence.  Ovid.  Metam.  1.  iii. 
fab.  iv.  5. 

Similar  to  the  account  of  Moses,  v.'hen  receiving  the  lau\ 
being  forty  days  and  nights  with  the  Lord  in  mount  Sinai 
(Exod.  xxxv.  28),  is  the  tradition  mentioned  in  the  books  of 
the  Parsees,  and  also  by  several  ancient  writers,  that  Zoroaster 
received,  for  some  years  together,  the  instructions  of  Ormuzd 
in  a  mountain.  From  the  familiar  converse  which  Moses  had 
with  God,  it  is  probable  the  heathen  invented  the  similar 
accounts  of  their  Zamolxis,  who  pretended  to  receive  his  laws 
from  Vesta  and  Minos,  and  Lycurgus,  who  is  said  to  have 
received  his  from  Jupiter  and  Apollo,  and  several  others 
mentioned  by  Diodorus  Siculus  (1.  i.),  who  adds,  that  Moses 
had  his  from  the  God  Jao,  as  he  pronounces  mn""  Jehovah. 

What  the  Cherubim  were  we  cannot  determine.  Some, 
observing  that  the  verb  .  ^^«^  herav,  in  Syriac,  sometimes 
means  to  resemble,  make  like,  conceive  the  noun  iT"i3,  kcroov, 
signifies  no  more  than  an  image,  figure,  or  representation  of 
any  thing.  Josephus  (Ant.  1.  iii.  c.  6,  ^  5)  says,  they  were 
flying  animals,  like  none  of  those  which  are  seen  by  man, 
but  such  as  Moses  saw  about  the  throne  of  God.     In  another 


150  EVIDENCE  OF  THE  AUTHENTICITY 

place  (Ant.  1.  vii.  c.  3,  §  3),  he  says,  "  As  for  the  cherubim, 
nobody  can  tell  or  conceive  what  they  were  like."  These 
symbolical  figures,  according  to  the  description  of  them  by 
Ezekiel  (ch.  i.  10 ;  x.  14),  were  creatures  with  four  heads 
and  one  body ;  and  the  animals  of  which  these  forms  con- 
sisted were  the  noblest  of  their  kind ;  the  lion,  among  the 
wild  beasts ;  the  bull,  among  the  tame  ones ;  the  eagle, 
among  the  birds  ;  and  man,  at  the  head  of  all ;  so  that  they 
might  be,  says  Dr.  Priestley,  the  representatives  of  all  nature. 
Hence  some  have  conceived  them  to  be  somewhat  of  the 
shape  of  flying  oxen  ;  and  it  is  alleged  in  favor  of  this  opinion, 
that  the  far  more  common  meaning  of  the  verb  i'lS:  kerav,  in 
Chaldee,  Syriac,  and  Arabic,  being  to  plough,  the  natural 
meaning  of  ^I'^^'z,  keroov^  is  a  creature  used  in  ploughing, 
(Bochart,  llieroz.  P.  1,  1.  ii.  c.  38.)  This  seems  to  have 
been  the  ancient  opinion  which  tradition  had  handed  down, 
concerning  the  shape  of  the  cherubim  with  the  flaming  sword, 
that  guarded  the  tree  of  life.  (Gen.  iii.  24.)  Ovid's  fable 
concerning  Jason's  golden  fleece  being  guarded  by  brazen- 
footed  bulls,  breathing  out  fire,  was  perhaps  derived  from  it. 

10.  Finally,  by  imitations  of  the  Mosaic   institutions,  &c. ; 
such  as 

The  ark  of  the  covenant,  y^li^,  aron,  which  denotes  a  chest 
or  cofi'er,  in  general ;  but  is  applied  particularly  to  the  chest 
or  ark,  in  which  the  testimony  or  two  tables  of  the  covenant 
were  laid  up  ;  on  the  top  of  which  was  the  propitiatory  or 
mercy-seat ;  and  at  the  end  of  which  were  the  cherubim  of 
gold,  between  whom  the  visible  sign  of  the  appearance  of 
God  appeared  as  seated  upon  his  throne.  We  meet  with 
imitations  of  this  divinely  instituted  emblem  among  several 
heathen  nations,  both  ancient  and  modern.  Apuleius  (De 
Aur.  Asin.  I.  ii.),  describing  an  idolatrous  procession  after  the 
Egyptian  mode,  says,  "A  chest,  or  ark,  was  carried  by 
another,  containing  their  secret  things,  entirely  concealing 
the  mysteries  of  religion."  Plutarch  (De  Is.  et  Os.)  describ- 
ing the  rites  of  Osiris,  says,  "  On  the  tenth  day  of  the  month, 
at  night,  they  go  down  to  the  sea,  and  the  stolists,  together 
with  the  priests,  carry  forth  the  sacred  chest,  in  which  is  a 
small  boat  or  vessel  of  gold."  In  addition  to  these  notices 
respecting  the  imitations  of  the  ark  among  the  heathen,  it  may 
be  observed,  that  Pausanias  (1.  vii.  c.  19)  testifies  that  the 
ancient  Trojans  had  a  sacred  ark,  in  which  was  the  image  of 


OF  THE  SACRED  SCRIPTURES.  157 

Bacchus.  Tacitus  (De  Moribus  German,  c.  40)  informs  us, 
that  the  inhabitants  of  northern  Germany,  our  Saxon  ances- 
tors, in  general  worshipped  Herthum  or  Hertham,  i.  e.  mother 
earth  (plainly  derived  from  fnit,  eretz,  earth,  and  fii^,  am,  a 
mother) ;  that  to  her  in  a  sacred  grove,  in  a  certain  island  of 
the  jcean,  a  vehicle,  covered  with  a  vestment,  was  conse- 
crated, and  allowed  to  be  touched  only  by  the  priests  (2  Sa. 
vi.  6,  7 ;  1  Ch.  xiii.  9,  19),  who  perceived  when  the  goddess 
entered  into  her  secret  place,  penetrale,  and  with  profound 
veneration  attended  her  vehicle,  which  was  drawn  by  cows. 
(1  Sa.  vi.  7-10.)  A  sacred  ark  was  also  discovered  among 
the  inhabitants  of  Huaheine,  one  of  the  South  Sea  Islands, 
by  Captain  Cook.    (Voyage  round  the  World,  vol.  ii.  p.  252.) 

The  tahle  of  showhread.  Imitations  of  this  sacred  utensil 
also  we  find  in  the  temples  of  ancient  heathen  nations.  In 
the  temple  of  Juno  Populonia,  there  was  a  magnificent  table 
for  the  utensils  required  at  sacrifices  and  libations,  as  Macro- 
bius  (Saturnalia,  1.  iii.  c.  11)  states  from  older  accounts.  F. 
Montfaucoii  (Antiq.  vol.  i.  P.  ii.  1.  ii.  c.  1)  has  given  us  a 
draught  of  a  very  celebrated  piece  of  antiquity,  called  the 
table  of  Isis,  which  was  a  table  made  of  brass,  almost  four 
feet  long,  and  nearly  the  same  breadth.  The  ground  work 
was  a  black  enamel,  curiously  filled  with  silver  plates  inlaid, 
which  represented  figures  of  various  kinds,  distinguished  into 
several  classes  and  compartments,  and  interspersed  by  various 
hieroglyphics.  Though  nothing  can  be  confidently  asserted 
respecting  the  signification,  or  the  original  design  of  this 
table,  yet  it  seems  not  improbable  that  it  was  an  imitation  of 
the  table  of  showbread.  (See  Shuckford's  Sacred  and  Pro- 
fane History  connected,  vol.  ii.  pp.  316-328.) 

The  tabernacle,  and  the  temple,  of  which  the  heathen  tem- 
ples were  evident  imitations.  They  consisted  of,  1.  the  area 
or  porch  ;  2.  the  vao^,  or  temple  ;  3.  the  adytum  or  holy  place, 
called  also  penetrale  and  sacrarium ;  and  4.  the  O7rtff0o%o?,  or 
inner  temple,  where  ihey  had  their  mysteria,  and  which  an- 
swered to  the  Holy  of  Holies.  One  of  the  most  complete 
imitations  of  the  tabernacle  and  its  whole  service  is  found  in 
the  ancient  temple  of  Hercules  at  Gades,  now  Cadiz,  in  Spain ; 
in  which  the  beams  were  so  ancient  that  they  were  supposed 
to  be  incorruptible.  Women  were  not  permitted  to  enter,  nor 
swine  to  come  near  it ;  the  priests  wore  no  parti-colored  vests, 
but  were  clothed  in  fine  linen,  with  bonnets  of  the  same  ; 
lliey  offered  incense  with  iheir  clothes  ungirded  (Exod.  xx. 
14 


158  EVIDENCE    OF    THE    AUTHENTICITY 

26)  ;  tliey  wore  a  stud  of  purple  on  their  vest ;  they  ministe-- 
ed  bare  tooted,  kept  the  strictest  continency,  kept  a  perpetual 
fire  on  their  altars ;  and  had  no  image  in  their  sacred  place, 
(See  Silius  Italicus,  Punicor.  1.  iii.  v.  17-31.) 

The  sacred  fire  and  lamp.  The  temple  of  Vesta  seems  to 
have  been  formed  on  the  model  of  the  tabernacle,  in  v^rhich 
the  eternal  fire,  as  it  was  called,  at  Rome,  was  kept  perpetu- 
ally burning  by  the  vestal  virgins  ;  and  the  nvp  a<T/3e<TTov,  inex' 
tinguishahlc  fire,  of  the  Greeks  at  Delphi,  were  evident  imi- 
tations of  this  sacred  fire.  From  this  also  the  followers  of 
Zerdusht,  or  Zoroaster,  and  the  modern  Parsees,  appear  to 
have  derived  their  doctrine  of  the  perpetual  fire,  which  they 
still  worship  as  an  emblem  of  the  Deity.  In  the  very 
ancient  temple  of  Hercules  at  Gades,  as  already  stated,  a  per- 
petual fire  was  kept  burning  on  their  altars.  (Silius  Ital.  Pu- 
nicor. 1.  iii.  V.  29.) 

The  golden  candlestick.  Herodotus  (1.  i.  c.  62)  states,  that 
"  when  the  people  have  assembled  in  the  city  of  Sais  to  sac- 
rifice and  to  celebrate  the  festival,  they  light  round  their  houses 
lamps,  which  are  filled  with  salt  and  oil,  in  which  the  wick 
swims  and  burns  the  whole  night.  This  festival  is  called  the 
feast  of  the  burning  of  lamps,  {\vxvoKair).)  Even  those  Egyp- 
tians who  do  not  attend  at  this  meeting  do  not  fail  to  keep  the 
festival :  so  that  lamps  are  burning  at  the  same  time  not  only 
at  Sais,  but  throughout  all  Egypt."  As  the  Egyptians,  ac- 
cording to  Clemens  Alexandrinus  (Strom.  1.  i.  c.  20),  were 
the  first  who  used  lamps  in  their  temples,  they  probably 
borrowed  the  used  of  them  from  the  golden  candlestick,  n"li:?3 
menorah,  rather  a  chandelier,  which  was  of  pure  gold,  and  is 
described  as  having  one  shaft,  with  six  branches  proceeding 
from  it,  adorned  at  equal  distances  with  six  flowers,  like  lilies, 
with  as  many  bowls  and  knops  placed  alternately.  On  each 
of  the  branches  there  was  a  lamp ;  and  one  on  the  top  of  the 
shaft,  which  occupied  the  centre,  making  in  all  seven  lamps. 
Calmet  remarks,  that  the  ancients  used  to  dedicate  candle- 
sticks in  the  temples  of  their  gods,  bearing  a  number  of  lamps. 
Pliny  (Hist.  Nat.  1.  xxxiv.  c.  2)  mentions  one  in  the  form  of 
a  tree,  with  lamps  like  apples,  which  Alexander  the  Great 
consecrated  in  the  temple  of  Apollo.  Athenasus  (1.  xv.  c.  19, 
20)  mentions  one  which  supported  365  lamps,  which  Diony- 
sius  the  Younger,  king  of  Syracuse,  dedicated  in  the  Pryte- 
neum  at  Athens. 

The  Holy  of  Holies.     According  to  a  belief  which  was 


OF    THE    SACRED    SCRIPTURES.  159 

universally  prevalent  among  ancient  nations,  the  innermost 
sanctuary  was  the  peculiar  abode  of  the  god  to  whom  the 
temple  was  dedicated.  Into  this  part,  no  mortal  except  the 
priest  dared  to  enter ;  which  was  therefore  called  the  inac- 
cessible {adytum,  ahaton).  Every  uninitiated  person,  who 
ventured  to  penetrate  into  the  inner  sanctuary,  expiated  his 
boldness  by  a  sudden  death.  Pausanias  (1.  x.  c.  33,  §  10) 
relates,  that  at  "  the  enclosure  and  inaccessible  sanctuary  of 
Isis,"  near  Tithorea,  "  a  person,  to  whom,  as  not  being  ini- 
tiated, access  was  not  lawful,  once  out  of  inquisitiveness  and 
wantonness,  entered  the  sanctuary  when  the  pile  [prepared 
for  the  sacrifices]  was  already  kindled :  there  he  saw  the 
whole  place  full  of  spectres.  Returning  to  Tithorea,  and  re- 
lating what  he  had  seen,  it  is  said  he  immediately  died. 
Something  similar  was  told  me  by  a  Phoenician.  The  Egyp- 
tians are  accustomed  to  celebrate  a  festival  in  honor  of  Isis, 
at  the  time  when,  as  they  say,  she  mourned  for  Osiris.  At 
this  time,  a  Roman  governor  of  Egypt  once  sent  a  man,  whom 
he  had  bribed,  into  the  sanctuary  of  Coptos.  He  indeed  came 
cut  again  ;  but,  in  relating  what  he  had  seen,  he  fell  down 
dead  on  the  spot."  The  same  author  (in  his  Boeotica)  men- 
tions the  temple  of  Dindymene,  which  they  thought  was  un- 
lawful to  open  more  than  one  day  in  the  year ;  and  he  says 
of  the  temple  of  Orcus  (in  his  Eliaca)  that  "  it  was  opened 
but  once  a  year." 

The  cities  of  refuge.  In  imitation  of  these  cities,  the  hea- 
then had  their  a6'3^/a,  and  the  Roman  Catholics  their  privileged 
altars.  The  appointment  of  these  cities  was  a  humane  insti- 
tution for  the  protection  of  the  involuntary  homicide  ;  for  they 
were  designed  only  for  the  protection  of  such,  by  which  they 
were  distinguished  from  the  asyla  of  the  Greeks  and  Romans, 
&c.  Similar  privileged  places  are  found  among  various  na- 
tions, though  not  attended  with  the  same  wise,  equitable,  and 
humane  regulations  as  among  the  Israelites.  "  The  North 
American  Indian  nations  have  most  of  them  either  a  house 
or  town  of  refuge,  which  is  a  sure  asylum  to  protect  a  man- 
slayer,  or  the  unfortunate  captive,  if  they  once  enter  it.  The 
Cheerake,  though  now  exceedingly  corrupt,  still  observe  that 
law  so  inviolably,  as  to  allow  their  beloved  town  the  privilege 
of  protecting  a  wilful  murderer,  but  they  seldom  allow  him  to 
return  home  afterwards  in  safety ;  they  will  revenge  blood 
for  blood  unless  in  some  very  particular  case,  where  the 
eldest  cai.  redeem.     In  almost  every  Indian  nation,  there  are 


IGO  EVIDENCE  OF  THE  AUTHENTICITY 

several  towns,  which  are  called  old,  beloved,  ancient,  holy,  or 
white  towns  (white  being  their  fixed  emblem  of  peace,  friend- 
ship, prosperity,  happiness,  purity,  Sic):  they  seem  to  have 
been  formerly  towns  of  refuge  ;  for  it  is  not  in  the  memory 
of  the  oldest  people  that  ever  human  blood  was  shed  in  them." 
Adair's  Indians,  p.  158. 

The  burnt-offerings,  n^y,  olah,  from  n^jj,  alah,  to  ascend, 
because  this  offering  ascended,  as  it  were,  to  God  in  flame 
and  smoke,  being  wholly  consumed  ;  for  which  reason  it  is 
called  in  the  Septuagint  o)^oKavTCJiia,  a  whole  burnt-offering. 
This  was  the  most  important  of  all  the  sacrifices  ;  and  no 
part  of  it  was  eaten  either  by  the  priest  or  the  offerer,  but  the 
whole  offered  to  God.  It  has  been  sufficiently  shown  by 
learned  men,  that  almost  every  nation  of  the  earth,  in  every 
age,  had  their  burnt-offerings,  from  the  persuasion  that  there 
was  no  other  way  to  appease  the  incensed  gods  ;  and  they 
even  offered  human  sacrifices,  because  they  imagined,  as 
Caesar  expresses  it  (Com.  de  Bell.  Gal.  1.  vi,),  that  life  was 
necessary  to  redeem  life,  and  that  the  gods  would  be  satisfied 
with  nothing  less. 

The  meat-offerings.  Offerings  of  different  kinds  of  grain, 
flour,  bread,  fruits,  &c.,  are  the  most  ancient  among  the 
heathen  nations  ;  probably  borrowed  from  the  practice  of  the 
true  worshippers  of  God  (Gen.  iv.  3).  Ovid  (Fastor.  1.  ii.  v. 
515)  intimates,  that  these  gratitude-offerings  originated  with 
agriculture  : — "  In  the  most  ancient  times  men  lived  by  rapine 
and  hunting ;  for  the  sword  was  considered  more  honorable 
than  the  plough  ;  but  when  they  sowed  their  fields,  they  dedi- 
cated the  first-fruits  of  their  harvest  to  Ceres,  to  whom  the 
ancients  attributed  the  art  of  agriculture,  and  to  whom  burnt- 
offerings  of  corn  were  made,  according  to  immemorial  usages." 
Pliny  (Hist.  Nat.  1.  xviii.  c.  2)  observes,  that  "  Numa  taught 
the  Romans  to  offer  fruits  to  the  gods,  and  to  make  supplica- 
tions before  them,  bringing  salt  cakes  and  parched  corn  ;  as 
grain  in  this  state  was  deemed  most  wholesome."  And  it  is 
worthy  of  remark,  that  he  further  observes,  the  ancient  Ro- 
mans considered  "  no  grain  as  pure  or  proper  for  divine  ser- 
vice that  had  not  been  previously  parched." 

The  assigning  of  the  skin  of  the  burnt-offering  to  the  priest. 
All  the  flesh  of  the  burnt-offerings  being  consumed,  as  well 
as  the  fat,  upon  the  altar,  there  could  nothing  fall  to  the  share 
of  the  priest  but  the  skin  ;  which  must  have  been  very  valua- 
ble, as  they  were  used  as  mattresses  (Lev.  xv.  17),  and  pro- 


OF  THE  SACRED  SCRIPTURES.  161 

bably  as  carpets  to  sit  upon  in  the  day,  as  they  are  still  used 
by  some  of  the  inhabitants  and  dervishes  of  the  East.  (Har- 
iner,  Observat.  vol.  i.  pp.  155,  156.)  It  seems  probable,  as 
Bp.  Patrick  remarks,  that  Adam  himself  offered  the  first  sa- 
crifice, and  had  the  skin  given  him  by  God,  to  maki  garments 
for  him  and  his  wife  ;  in  conformity  w^ith  which,  the  priests 
ever  after  had  the  skin  of  the  whole  burnt-offerings  for  their 
portion.  The  same  custom  prevailed  in  after  times  among 
the  Gentiles,  whose  priests  employed  them  to  a  superstitious 
purpose,  by  lying  upon  them  m  their  temples,  in  hopes  of 
having  future  things  revealed  to  them  in  their  dreams.  (See 
Virgil,  JEn.  1.  vii.  ver.  86-95.)  The  same  superstition  prevails 
to  the  present  day  in  the  Highlands  of  Scotland.  See  Dc- 
script.  of  Western  Isles,  p.  110.  Pennant's  Scottish  Tour, 
vol.  ii.  p.  30L 

The  co?isecration  of  the  High-priest.  Calmet  remarks,  that 
the  consecration  of  the  high-priest  among  the  Romans  bore  a 
considerable  resemblance  to  the  consecration  of  the  Jewish 
high-priest.  "  The  Roman  priest,  clothed  with  a  garment  of 
silk,  his  head  covered  with  a  crown  of  gold,  adorned  with 
sacred  ribands,  was  conducted  into  a  subterraneous  place,  over 
which  there  was  a  floor  of  planks  pierced  through  with  many 
holes.  On  this  floor  they  sacrificed  a  bullock,  whose  blood 
was  freely  poured  out  on  the  planks  or  floor,  which,  running 
through  the  holes,  fell  upon  the  priest,  who  stood  underneath 
to  receive  this  sacred  aspersion,  and  who,  in  order  to  be  com- 
pletely covered  with  the  blood,  took  care  to  present  the  whole 
of  his  body,  his  clothes,  face,  eyes,  nose,  lips,  and  even  his 
tongue,  to  receive  the  drops  of  blood  falling  through  the 
pierced  floor  above.  Being  completely  covered  with  ,this 
sanguineous  shower,  he  ascended  from  this  subterranean  place, 
and  was  acknowledged  and  adored  by  the  people  as  Pontifex 
Maximus,  or  supreme  high-priest."  These  rites,  which  bear 
a  striking  similarity  to  those  used  in  the  consecration  of  Aaron, 
and  from  which  they  are  probably  borrowed,  and  disguised  by 
their  own  superstitions,  are  particularly  described  by  Aurelius 
Prudentius,  in  his  book  entitled  Romani  Martyris  Supplicium  ; 
from  which  Dr.  Adam  Clarke  has  selected  the  verses,  the 
substance  of  which  is  given  above. 

The  supernatural  Jire  consuming  the  sacrifices.  These 
victims  were  consumed  by  a  fire  of  no  human  kindling.  Jose- 
phus  says  (Ant.  1.  iii.  c.  8,  §  6),  that  "  a  fire  proceeded  from 
the  victims  themselves,  of  its  own  accord,  which  had  the  ap- 

14.* 


162  EVIDENCE    OF    THE    AUTHENTICITY 

pearance  of  a  flash  of  lightning,  and  consumed  all  that  was 
upon  the  altar."  It  is  not  unlikely,  that  by  the  agency  of  the 
electric  spark,  sent  immediately  from  the  Divine  Presence, 
the  victims  were  consumed.  The  heathens,  in  order  to  give 
credit  to  their  vv'orship,  imitated  this  miracle,  and  pretended 
that  Jupiter  testified  his  approbation  of  the  sacrifice  by  thun- 
der and  lightning.     See  Virgil,  JEn.  1.  xxi.  v.  200. 

The  scapegoat.  Most  ancient  nations  had  vicarious  sacri- 
fices, to  which  they  transferred,  by  certain  rites  and  ceremo- 
nies, the  guilt  of  the  community  at  large.  The  white  bull, 
sacrificed  by  the  Egyptians  to  Apis,  was  of  this  kind  :  they 
cut  off' the  head  of  the  victim,  loaded  it  with  execrations,  that 
*'if  there  was  any  evil  hanging  over  them,  or  the  land  of 
Egypt,  it  might  be  poured  on  that  head,"  and  then  sold  it  to 
the  Greeks,  or  threw  it  into  the  Nile.  (Herod.  Euterp.)  Pe- 
tronius  Arbiter  (Satir.  in  fine)  says,  that  it  was  a  custom 
among  the  ancient  inhabitants  of  Marseilles,  when  afflicted 
by  any  pestilence,  to  take  one  of  the  poorer  citizens,  who 
oflfered  himself  for  the  purpose  ;  and  having  fed  him  for  a 
•whole  year  with  the  purest  and  best  food,  adorned  him  with 
vervain,  and  clothed  him  with  sacred  vestments,  they  led  him 
round  the  city,  loading  him  with  execrations,  praying  that  all 
the  evils  to  which  the  city  was  exposed  might  fall  upon  him, 
and  then  precipitated  him  from  the  top  of  a  rock.  Suidas  (in 
T-epixlri^a  )  obscrvcs,  that  it  was  a  custom  to  devote  a  man  an- 
nually to  death,  for  the  safety  of  the  people,  with  these  words, 
mpupnfia  r,fiwi'  ycvov,  be  thou  our  purifier,  and  throw  him  into  the 
sea,  as  a  sacrifice  to  Neptune.  To  what  has  been  here  adduced 
concerning  these  practices  among  various  nations,  we  may 
add,  that  the  nearest  resemblance  to  the  scape-goat  of  the 
Hebrews  is  found  in  the  Ashummeed  Jugg  of  the  Hindoos  ; 
which  is  thus  explained  in  the  Code  of  Gentoo  Laws,  Section 
IX  :  "  An  Ashummeed  Jugg  is,  when  a  person,  having  com- 
menced a  Jugg  (i.  e.  a  religious  ceremony),  writes  various 
articles  upon  a  scroll  of  paper,  on  a  horse's  neck,  and  dis- 
misses the  horse,  sending  along  with  the  horse  a  stout  and 
valiant  person,  equipped  with  the  best  necessaries  and  ac- 
coutrements, to  accompany  the  horse  day  and  night,  whither- 
soever he  shall  choose  to  go  ;  and  if  any  creature,  either  man, 
genius,  or  dragon,  should  seize  the  horse,  that  man  opposes 
such  attempt,  and  having  gained  the  victory  upon  a  battle, 
again  gives  the  horse  his  freedom.  If  any  one  in  this  world, 
or  in  heaven,  or  beneath  the   earth,  would   seize  ibis  horse, 


OF  THE  SACRED  SCRIPTURES-  163 

acd  the  horse  of  himself  comes  to  the  house  of  the  celebrator 
of  the  Jugg,  upon  killing  that  horse,  he  must  throw  the  flesh 
of  him  upon  the  fire  of  the  Juk,  and  utter  the  prayer  of  his 
deity  :  such  a  Jugg  is  called  a  Jugg  Ashummeed,  and  the 
merit  of  it,  as  a  religious  work,  is  infinite." 

The  offering  of  first  fruits.  This  offering  was  a  public 
acknowledgment  of  the  bounty  and  goodness  of  God  for  the 
kindly  fruits  of  the  earth.  From  the  practice  of  the  people 
of  God,  the  heathen  borrowed  a  similar  one,  founded  on  the 
same  reason.  The  following  passage  from  Censorinus,  De 
Die  Natali,  is  worthy  of  the  deepest  attention.  "  Our  an- 
cestors, who  held  their  food,  their  country,  the  light,  and  all 
that  they  possessed,  from  the  bounty  of  the  gods,  consecrated 
to  them  a  part  of  all  their  property,  rather  as  a  token  of  their 
gratitude,  than  from  a  conviction  that  the  gods  needed  any 
thing.  Therefore,  as  soon  as  the  harvest  was  got  in,  before 
they  had  tasted  of  the  fruits,  they  appointed  libations  to  be 
made  to  the  gods.  And  as  they  held  their  fields  and  cities 
as  gifts  from  their  gods,  they  consecrated  a  certain  part  in 
the  temples  and  shrines  where  they  worshipped."  Pliny  is 
express  on  the  same  point,  and  attests  that  the  Romans  never 
tasted  either  their  new  corn  or  wine,  till  the  priests  had  offered 
the  first-fruits  to  the  gods.  Ac  ne  degustahunt  quidem  novas 
fruges  aut  vina,  antequam  sacerdotes  primitias  libassent.  (Hist. 
Nat.  1.  xviii.  c.  2.)  See  also  Hor.  Sat.  1.  ii.  v.  12,  and  Tibul- 
lus,  Eleg.  1.  i  eleg.  i.  v.  13,  et  eleg.  V.  v.  27. 

The  law  of  the  Nazarite,  Num.  vi.  18,  "  And  the  Nazarite 
shall  shave  the  head  of  his  separation,"  &;c.  The  hair, 
which  was  permitted  to  grow  for  this  purpose,  was  shaven  off 
as  a  token  that  the  vow  was  accomplished.  It  was  probably 
from  this  practice  of  the  Jewish  Nazarites,  that  the  Gentiles 
learned  the  practice  of  consecrating  their  hair  to  their  gods, 
of  which  Suetonius  relates  an  instance  in  his  life  of  Nero 
(c.  xii.  11) ;  informing  us,  that  he  cut  off  his  first  beard,  and 
put  it  into  a  golden  box  set  with  jewels,  and  consecrated  it  to 
Jupiter  Capitolinus.  Homer  relates  (II.  1.  xxiii.  v.  142)  that 
Achilles,  at  the  funeral  of  Patroclus,  cut  off  his  golden  locks, 
which  his 'father  had  dedicated  to  the  river-god  Sperchius, 
and  threw  them  into  the  flood.  From  Virgil  we  learn  that 
the  topmost  lock  of  hair  was  dedicated  to  the  infernal  gods  ; 
see  his  account  of  the  death  of  Dido,  ^n.  1.  iv.  v.  698. 

The  dedication  of  the  altar.  The  sacrifices  of  peace-offer- 
ings were  more  numerous  than  the  burnt-offering  or  the  sin- 


164  EVIDENCE    OF    THE    AUTHENTICITY 

offering;  because  the  priests,  the  princes,  and  as  many 
of  the  people  as  they  invited,  had  a  share  of  them,  and 
feasted,  with  great  rejoicing,  before  the  Lord.  This  custom, 
as  Mr.  Selden  observes  (De  Synedriis,  1.  iii.  c.  14,  nu.  3,  6, 
7),  seems  to  have  been  imitated  by  the  heathen,  who  dedi- 
cated their  altars,  temples,  statues,  <fec.,  with  much  cere- 
mony ;  and  the  ancient  Greeks  TroXvrc^cdrepojj  upcitxis,  with  more 
sumptuous  sacrifices.  Among  the  Romans,  they  were  dedi- 
cated with  plays,  feasting,  and  public  donations  ;  and  at  last 
their  feasts  became  anniversaries,  as  the  feast  of  dedication 
also  was  among  the  Jews,  after  the  time  of  Anliochus.  In 
this  feast,  there  were  >,vx>'OKaia,  or  illuminations,  as  expressive 
of  the  public  joy. 

The  passover,  of  which  nothing  was  to  be  left  till  the 
morning.  From  this  ordinance  the  heathen  borrowed  their 
sacrifice,  termed  Propter  Viam.  It  was  their  custom,  previ- 
ously to  their  undertaking  a  journey,  to  offer  a  sacrifice  to  their 
gods,  and  to  eat  the  whole,  if  possible  ;  but  if  any  part  was 
left,  they  burned  it  with  fire  ;  this  was  called  propter  viarriy 
because  it  was  made  to  procure  a  prosperous  journey.  It 
was  in  reference  to  this,  that  Cato  is  said  to  have  rallied  a 
person  called  Q.  Albidius,  who,  having  eaten  up  all  his  goods, 
set  fire  to  his  house.  "  He  has  offered  his  sacrifice  propter 
viam^  said  Cato,  "  because  he  has  burned  what  he  could  not 
eat."    Macrobius,  Saturn.  1.  ii. 

The  feast  of  trumpets^  on  the  month  Tisri^  the  seventh 
month  of  their  ecclesiastical  year,  but  the  first  of  their  civil 
year,  answering  to  our  September.  This,  which  was  their 
new  year's  day,  was  a  time  of  great  festivity,  and  ushered  in 
by  the  blowing  of  trumpets  ;  whence  it  was  also  called  the 
feast  of  blowing  the  trumpets.  In  imitation  of  this  Jewish 
festival,  different  nations  began  the  new  year  with  sacrifices 
and  festivity.  The  ancient  Egyptians  did  so  ;  and  the  Per- 
sians  also  celebrated  their  \^\j^i  naw  rooz,  or  new  year's 

day,  which  they  held  on  the  vernal  equinox,  and  which 
"  lasted  ten  days,  during  which  all  ranks  seemed  to  partici- 
pate in  one  general  joy.  The  rich  sent  presents  to  the  poor; 
and  were  dressed  in  their  holyday  clothes  ;  all  kept  open 
house  ;  and  religious  processions,  music,  dancing,  a  species 
of  theatrical  exhibition,  rustic  sports,  and  other  pasfimes, 
presented  a  continued  round  of  varied  amusement.  bJven 
the  dead,  and  the  ideal  beings,  were  not  forgotten  ;  rich  viands 


OF  THE  SACRED  SCRIPTURES.  165 

being  placed  on  the  tops  of  houses  and  high  towers,  on  the 
flavor  of  which  the  Peris,  and  spirits  of  their  departed  heroes 
and  friends,  were  supposed  to  feast."  (Richardson's  Dis- 
sertation on  the  Languages,  &;c.,  of  Eastern  Nations,  p.  59.) 
After  the  Mohammedan  conquest  of  Persia,  the  celebration 
of  this  period  sensibly  declined,  and  at  last  totally  ceased, 
till  the  time  of  Jelaladin  (about  A.D.  1082),  who,  coming  to  the 
crown  at  the  vernal  equinox,  re-established  the  ancient  festi- 
val, which  has  ever  since  been  celebrated  with  pomp  and  ac- 
clamations. 

The  law  of  heiresses.  The  similarity  between  this  and 
the  law  of  the  Athenians  is  so  striking,  that  Grotius  thinks 
the  latter  an  evident  imitation.  At  Athens,  in  like  manner, 
an  heiress  was  bound  to  marry,  by  the  law  of  Solon,  her  near- 
est relation,  who  inherited  the  estate.  See  Jac.  Perizonii, 
Dissert,  de  Leg.  Voconia,  vii.  p.  137,  and  S.  Petitus,  Com- 
ment, in  Leg.  Attic.  1.  vi.  tit.  1,  p.  441. 

Division  of  the  sacrifices  in  making  a  covenant,  Deut.  xxix. 
12.  "  That  thou  shouldest  enter  (Heb.  pass)  into  covenant," 
&c.  This  is  an  allusion  to  the  solemn  ceremony  used  by 
several  ancient  nations,  when  they  entered  into  covenant 
with  each  other.  The  victims,  slain  as  a  sacrifice  on  this 
occasion,  were  divided,  and  the  parts  laid  ateunder :  the  con- 
tracting parties  then  passed  between  them,  imprecating  as  a 
curse  on  those  who  violated  the  sacred  compact,  that  they 
might  in  like  manner  be  cut  asunder.  Of  the  Divine  insti- 
tution of  this  ceremony,  we  have  a  detailed  account  in  Gen. 
XV.  9-17  :  "  And  he  said  unto  him,  Take  me  a  heifer  of 
three  y-ears  old,  and  a  she  goat  of  three  years  old,  and  a  ram 
of  three  years  old,  and  a  turtle  dove,  and  a  young  pigeon. 
And  he  took  unto  him  all  these,  and  divided  them  in  the 
midst,  and  laid  each  piece  one  against  another:  but  the  birds 
divided  he  not.  And  when  the  fowls  came  down  upon  the 
carcasses,  Abram  drove  them  away.  And  when  the  sun  was 
going  down,  a  deep  sleep  fell  upon  Abram  ;  and,  lo,  a  horror  of 
great  darkness  fell  upon  him." — "  And  behold  a  smoking  fur- 
nace, and  a  burning  lamp  that  passed  between  those  pieces." 

Thus  also  Homer  says,  Mepovs  t  e^erafiov^  Kara  Tt  Kvicran  £Ka\v\pav, 
iiirrv^a  Trotr/o-ajrcf,  sir'avruv  6'  cjixoderriaav.       "    1  hey    CUt    the    quarters 

and  cover  them  with  the  fat:  dividing  them  into  two,  they 
place  the  raw  flesh  upon  them."  St.  Cyril,  in  his  work 
against  Julian,  shows  that  passing  between  the  divided  parts 
of  a  victim  was  used  also  among  the  Chaldeans  and  other 


]66  EVIDENCE    OF    THE    INSPIRATION 

people ;  and  Livy  (1.  i.  decad.  i.  c.  24)  has  preserved  the 
form  of  the  imprecation  used  on  such  occasions,  in  the  ac- 
count he  gives  of  the  league  between  the  Romans  and  Al- 
bans. Hence  the  expression  (Jos.  ix.  6),  tT^nn  13^  itTnS,  Mr- 
thoo  lanoo  berith,  "  cut  or  divide  with  us  a  covenant  ;"  or 
rather  the  covenant  sacrifice  offered  on  these  occasions.  The 
same  form  of  speech  obtained  among  the  Greeks  and  Ro- 
mans. Thus  Homer  uses  the  phrase  opKia  rtuveiv^  to  cut  in 
pieces  the  oath  offerings,  which  he  expressly  says  (II.  iii.  v. 
245,  246)  were  two  lambs  ;  and  Eustathius  on   II.  ii.  v.  124, 

remarks,  ^^<^  ronrn  ^cjcov  dvoixevuv  01   em  jicyaXois  opKoi  eyi'vovTO,  "  by  the 

cutting  of  sacrificed  animals,  oaths  in  important  affairs  were 
confirmed."  It  is  well  known  that  the  Romans  had  the  simi- 
lar expressions,  ferire,  icere,  percutere,  scindere  fxdus,  to 
strike,  smite,  or  cleave  a  covenant,  for  simply  making  or  en- 
tering into  a  covenant. 


CHAPTER  IV. 

EVIDENCE  OF  THE  INSPIRATION  OF  THE  SCRIPTURES. 

1 .  From  the  Sacred  Writers  expressly  claiming  Divine  In- 
spiration. 

(1.)  With  respect  to  the  Old  Testament,  from  inspiration 
being  claimed  by  the  prophets  both  for  themselves  and  prede- 
cessors. 2  Sam.  23.  1,2;  Neh.  9.  30 ;  Psal.  19.  7-11  ;  Isa. 
8.  20;  Jer.  20.  7-9;  25.  3,  4;  27.  12-19;  Eze.  1.  1-3;  38. 
16,  17 ;  Dan.  9.  12,  13 ;  Mic.  3.  8-12  ;  Zee.  1.  5,  6. 

By  their  Writings  being  expressly  recognised  as  inspired 
by  the  Sacred  Writers  of  the  New  Testament,  and  especially 
by  our  Saviour.  Matt.  4.  4-11  ;  5.  17,  18;  15.  1-14;  Mar. 
7.  1-9;  Matt.  22.  29-32;  Luke  16.  29-31;  John  5.  39-47; 
Matt.  12.  1^5  ;  Luke  6.  3,  4  ;  Matt.  12.  41,  42  ;  Luke  4.  23- 
27;  Matt.  21.  15,  16;  22.41-46;  Mark  12.35-37;  Luke 
24.  44-46  ;  John  10.  32-39;  Matt.  13.  13-15;  15.  7-9;  21. 
13  ;  Mark  7.  6,  7 ;  Luke  4.  17-21  ;  Matt.  24.  15  ;  Mark  13. 
14;  Matt.  9.  13;  12.  7,  39-41;  16.  4;  Luke  11.  29-32; 
Matt.  10.  35,  36;  11.  10,  &c. ;  Luke  7.  27;  Matt.  17.  10- 
12  ;  Mark  9.  11-13  ;  Matt.  21.  42,  43  ;  26.  54-56  ;  Luke  24. 
27.  44-46. 


OF  THE  SACRED  SCRIPTURES.  167 

(2.)  With  respect  to  the  New  Testament,  from  the  Sacred 
Writers  expressly  claiming  inspiration  for  themselves  individu- 
ally/ and  for  one  another.  1  Cor.  7.  39,  40  ;  1  Th.  4.  6-8  ;  5, 
23-28 ;  2  Pe.  3.  1-4,  14-16  ;  1  John  4.  4-6. 

2.  Because  a  great  many  wise  and  good  men  of  all  ages  and 
nations  have  agreed  to  receive  the  Bible  as  a  Divine 
Revelation. 

(1.)  Thus  the  Jews  have  uniformly  acknowledged  the  Scrip- 
turcs  of  the  Old  Testament  as  the  Word  of  God.  For  the 
testimony  of  the  Jews,  in  the  time  of  Christ,  it  is  sufficient  to 
refer  to  the  New  Testament,  and  to  Josephus  (Cont.  Apion, 

1.  i.  §  8) ;  and  for  the  belief  of  the  modern  Jews,  see  their 
confession  of  faith,  which  has  been  in  use  ever  since  the 
thirteenth  centurv,  in  Lamy's  Apparatus  Biblicus,  vol.  i.  pp. 
245,  246. 

(2.)  Christians  also,  from  the  earliest  ages  to  the  present 
time,  have  testified  their  belief  of  the  Inspiration  both  of  the 
Old  and  New  Testaments,  and  in  many  instances  laid  down 
their  lives  in  testimony  of  their  unshaken  belief.  The  testi- 
monies of  the  early  Christians  are  collected  and  ably  ex- 
hibited by  Dr.  Whitby,  in  the  General  Preface  to  his  Com- 
mentary, ^  viii.  pp.  24-26.  4to  edit. 

3.  Because  the  matter  contained  in  the  Scriptures  requires  a 
Divine  Inspiration.     Such  as, 

The  history  of  the  Creation,  ascribed  to  God  only.  Gen.  1. 
I  ;  Ps.  124.  8  ;  146.  6  ;  Neh.  9.  6  ;  Acts  14.  15  ;  17.  24  ;— . 
and  wrought  by  the  second  person  in  the  Godhead,  Jesus 
Christ,  John  1.  3,  10  ;  1  Cor.  8.  6  ;  Eph.  3.  9;  Col.  1.  16; 
Heb.  1.  2;  Rev.  4.  11. 

The  Deluge,  Gen.  6.  13  ;  7. 

Mysteries  respecting  a  trinity  of  persons  in  the  godhead, 
Matt.  28.  19  ;  2  Cor.  13.  14  ;  1  John  5.  7  ;  proved  by  divinity 
being  ascribed  to  different  persons  in  the  godhead.  Gen.  1.  1 ; 

2.  26 ;  2  Sam.  23.  2  ;  Is.  6.  3  ;  Hag.  2.  5  ;  Zech.  3.  2 ;  4. 
14;  13.  7;  Matt.  3.  16;  17.  5;  28.  19;  Luke  1.  35;  John 
14.  16,  26  ;   15.  26  ;   16.  13  ;  2  Cor.  13.  14. 

In  Deut.  6.  4,  we  read,  nni^  mn^  irtibii  mn""  PJ*^!)*^  y?aw, 
Shema  Yisrael,  Ychowah  Elohainoo,  Yehowah  aichod,  "  Hear, 
Israel,  JEHOVAH,  our  GOD,  is  one  JEHOVAH."  On  this 
passage  the  Jews  lay  great  stress  ;  and  it  is  one  of  the  four 
passages  which  they  write  on  their  phylacteries.     On   the 


168  EVIDENCE    OF    THE    INSPIRATION 

word  Elohim,  Simeon  Ben  Joachi  says,  "  Come  and  see  the 
mystery  of  the  word  Elohim :  there  are  three  degrees,  and 
each  degree  is  by  itself  alone,  and  yet  they  are  all  one,  and 
joined  together  in  one,  and  are  not  divided  from  each  other." 
Zohar,  Lev.  <^  16,  col.  116. 

The  Covenant  of  Grace,  Jer.  31.  31  ;  32.  37;  Heb.  8.  6-; 
10.  16. 

The  Incarnation  of  the  Son  of  God,  Matt.  1.  18;  Luke  1. 
35;  John  1.  1-14. 

His  mediatorial  offices,  as  the  only  mediator  between  God 
and  man,  1  Sam.  2.  25  ;  Job  9.  33  ;  1  Tim.  2.  5  ;  Heb.  8. 
6;  9.  15;   12.  24. 

Redemption  from  sin  and  death,  through  his  blood,  1  Cor.  1. 
30;  Gal.  3.  13;  Eph.  1.  7;  Col.  1.  14;  Heb.  9.  12 ;  1  Pet. 
1.  18;  Rev.  5.  9. 

The  Atonement ; — Christ  made  an  atonement  for  the  sins 
of  the  world.  Is.  53.  4 ;  Matt.  20.  28 ;  2  Cor.  5.  21  ;  Gal.  3. 
13  ;  Tit.  2.  14  ;  Heb.  9.  28  ;   1  Pel.  2.  24  ;  3.  18  ;   1  John  2. 

2  ;  4.  10 ;  which  is  received  through  Him,  Rom.  5.  11. 

Justification,  which  is  not  to  be  attained  by  the  law.  Acts 
13.  39;  Rom.  3.  20;  8.  3;  Gal.  2.  16;  3.  11  ;  Heb.  7.  19; 
—nor  by  any  other  performance.  Job  9.  2  ;  25.  4 ;  Ps.  130. 

3  ;   143.  2  ;  but  is  given  unto  us  by  the  grace  of  God  ;  Rom. 

3.  24 ;  4.  4 ;  11.  5 ;  Eph.  2.  8 ;  2  Tim.  1.  9 ;  Tit.  3.  5  ;— 
through  the  merits  and  blood  of  Christ,  Acts  13.  38  ;  Rom. 
5.  9,  19  ;   1  Cor.  1.  30  ;— by  the  means  of  faith,  Rom.  3.  22 ; 

4.  16  ;  Gal.  2.  16  ;  3.  11,  24 ;  Eph.  2.  8  ;  Heb.  10.  38 ;  11 
7 ;  and  in  answer  to  fervent  prayer,  Deut.  4.  29 ;  Jer.  29.  13. 

Adoption,  the  promise,  marks,  and  effects  of  which  are 
stated,  Isa.  bQ.  5;  John  1.  12;  Rom.  8.  14 ;  2  Cor.  6.  18; 
Gal.  3.  26  ;  4.  6  ;  Eph.  1.  5 ;   1  John  3.  1 ;  Rev.  11.  7. 

For  a  more  full  detail  of  this  evidence  see  the  next  section. 

4.  From  the  scheme  of  doctrine  and  morality  contained  in 
the  Bible  being  so  exalted,  pure,  and  benevolent,  that  God 
alone  could  either  devise  or  appoint  it.     Such  as, 

(1.)  Concerning  God. — The  word  D%nil*,  elohim,  which  is 
rendered  God,  in  the  singular  m^&i,  eloah,  and  in  Arabic  isJc\^ 
allah,  is  derived  from  the  Arabic,  aul,  alaha,  he  worshipped, 
adored,  was  struck  with  astonishment,  fear,  or  terror :  and 
hence  he  adored  with  sacred  horror  and  veneration :  it  also 
signifies,  he   succored,  liberated,  kept  in  safety,  or  defended. 


I 


I 


OF    THE    SACRED    SCRIPTURES.  169 

Hence  we  learn  that  tJ^n^it,  elohim,  denotes  the  sole  object 
of  adoration  ;  the  perfections  of  whose  nature  must  astonish 
all  who  contemptate  them,  and  fill  with  horror  all  who  rebel 
against  him  ;  that  consequently  he  must  be  worshipped  with 
reverence  and  religious  fear  ;  and  that  every  sincere  worship- 
per may  expect  help  in  his  weaknesses,  &c.,  freedom  from 
the  power,  guilt,  and  consequences  of  sin,  and  support  and  de- 
fence to  the  uttermost.  See  Dr.  A.  Clarke,  on  Gen.  1.  1. 
The  name  mm ,  Yehowah,  which  we  translate  Lord,  is  the 
name  by  which  God  had  been  known  from  the  creation  of  the 
world  (Gen.  2.  2),  and  by  which  He  is  known  to  the  present 
day.  Even  the  heathen  knew  this  name  of  the  true  God,  and 
from  it  formed  their  Jao,  Jeve,  Jove,  and  Jupiter,  i.  e.  Jovis 
pater,  father  Jove,  mn"',  Yehowa,  from  mn,  hawah,  to  be,  sub- 
sist, signifies  He  who  is,  or  subsists,  i.  e.  eminently  and  in  a 
manner  superior  to  all  other  beings ;  and  is  essentially  the  same 
with  mni^,  eheveh,  I  AM,  in  Exod.  3.  14.— His  unity,  Ex.  20. 

3  ;  Deut.  4.  35,  39  ;  5.  7  ;  6.  4 ;  32.  39  ;  Ps.  86.  10 ;  Is.  37. 
16  ;  43.  10  ;  44.  6;  45.  5  ;  Jer.  10.  10  ;  John  17.  3  ;   1  Cor. 

8.  4-6  ;  Gal.  3.  20  ;  Eph.  4.  6  ;  1  Tim.  2.  5  ;— a  spirit,  John 
4.  24  ;  1  Tim.  1.  17  ;  6.  16  ;— invisible,  Ex.  33.  20  ;  John  1. 
18  ;  5.  37  ;  Rom.  1.  20  ;  Col.  1.  15  ;  1  Tim.  6.  16  ;  Heb.  11 
27  ;  1  John  4.  12  ; — the  true  God,  Jer.  10.  10  ; — the  living 
God,  Dan.  4.  34 ;  6.  26  ;  Acts  14.   15  ;   1  Thess.  1.  9  ;  Heb. 

9.  14 ;   10.  31  ;— God  and  Lord  alone,  2  Kings  19.  15  ;  Neh. 

9.  6  ;  Ps.  33.  18  ;  86.  10  ;  Isa.  37.  16,  20  ;— none  else,  or 
beside  him,  Deut.  4.  35  ;  2  Sam.  7.  22  ;  22.  32  ;  2  Kings  5. 
15  ;  Isa.  44.  6,  8  ;  45.  5,  6,  14,  18,  21,  22  ;  46.  9  ;  Hos.  13. 

4  ; — none  with  him,  Deut.  32.  39  ; — none  before  him,  Isa.  43. 
10  ; — none  like  him,  or  to  be  compared  to  him,  Ex.  8. 10  ;  9, 
14  ;  15.  11 ;  Deut.  4.  12  ;  33.  26  ;  2  Sam.  7.  22  ;  1  Chr.  17. 
10  ;  Ps.  35.  10  ;    86.  8  ;  89.  6  ;  Isa.  40.    18  ;  46.  5,  9  ;  Jer. 

10.  6,  7,  10  ;  God  is  alone, — who  can  resemble  Him  ?  He 
is  that  eternal,  illimitable,  unimpartible,  unchangeable,  incom- 
prehensible, uncompounded,  ineffable  Being,  whose  essence 
is  hidden  from  all  created  intelligences,  and  whose  counsels 
cannot  be  fathomed  by  any  creature  that  even  His  own  hand 
can  form.— Blessed,  Ps.  119.  12  ;  Rom.  1.  25  ;  1  Tim.  1.  11 ; 
6.  15  ; — his  name  to  be  revered,  Deut.  5.  11  ; — his  great  ma- 
jesty, Hab.  3.  3; — incomprehensible.  Job  11.7;  Ps.  145. 
3  ; — his  superiority  to  idols,  Is.  40.  12,  &c.  ;  41.  21  ;  44.  9  ; 
45.20;  46.  5;  Jer.  10.  12  ; — the  creator  of  all  things,  Gen- 
r  1,  &c.  ;  Neh.  9.  6  ;  Job  25.  7  ;  Ps.   38.  6  :   ^9.   11;   148. 

15 


170  EVIDENCE    OF    THE    INSPIRATION 

5  ;  Prov.  3. 19  ;  Is.  34.  1  ;  45.  18  ;  Jer.  38.  16  ;  Zee.  12.  1  ; 
- — his  works  unsearchable,  Ec.  8.  17  ; — the  governor  of  all 
things,  Ps.  135.  6  ; — our  constant  preserver.  Acts  17.  28; — 
his  immortality,  Deut.  33.  27  ;  1  Tim.  1.  17  ;  6.  16  ;  Rev.  4. 
9  ;— his  immutability,  Ex.  3.  14,  15  ;  Nu.  23.  19  ;  Mai.  3.  5, 

6  ;  Rom.  1.  23  ;  Heb.  1.  12  ;  13.  8  ;  James  1. 17  ; — his  incor- 
ruptibility, Rom.  1.23  ; — his  providence,  Ex.  21.  13;  Job  1. 
12  ;  2.  6  ;  5.6;  23.  14  ;  Ps.  65.  9  ;  75.  6  ;  105.  14  ;  113.  7  ; 
127.  1 ;  147.  6  ;  Pr.  16.  9,23  ;  19.  21  ;  20.  24  ;  21.  30  ;  Ec. 
9.  1,  11 ;  Jer.  10.  23  ;  Mat.  6.  26  ;  10.  29  ;  John  3.  27.  Those 
events,  wliich  appear  to  us  the  effect  of  choice,  contrivance, 
or  chance,  are  matters  of  appointment  with  God  ;  and  the  per- 
suasion of  this  does  not  prevent,  but  rather  encourage,  the 
use  of  all  proper  means  ;  at  the  same  time  that  it  confines  us 
to  proper  means,  and  delivers  the  mind  from  useless  anxiety 
about  consequences.  His  eternity,  Ps.  9.  7  ;  90. 2,  4  ;  93.  2  ; 
102.  12,  24,  27 ;  104.  31  ;  135.  3 ;  145.  13  ;  Is.  40.  28  ;  57. 
15  ;  63.  16  ;  Jer.  10.  10  ;  Lam.  5.  19  ;  Dan.  4.  3  ;   1  Tim.  1. 

17  ;  Rom.  1.  20  ;  2  Cor.  4.  8  ;  2  Pet.  1.  11  ;— first  and  last, 
Isa.  41.  4  ;  44.  6  ;  48.  12  ;  Rev.  1.  8  ; — his  omnipresence,  1 
Kings  8.  27;  Ps.  139.7-10;  "If  I  take  the  wings  of  the 
morning,"  &c.  Light  has  been  proved,  by  many  experiments, 
to  travel  at  the  astonishing  rate  of  194,188  miles  in  a  second 
of  time  !  and  comes  from  the  sun  to  the  earth,  a  distance  of 
95,513,794  miles,  in  8  minutes  and  nearly  12  seconds  !  But, 
could  I  even  fly  upon  the  wings  or  rays  of  the  morning  light, 
-which  diffuses  itself  with  such  velocity  over  the  globe  from 
east  to  west,  instead  of  being  beyond  Thy  reach,  or  by  this 
sudden  transition  be  able  to  escape  Thy  notice.  Thy  arm 
could  still  at  pleasure  prevent  or  arrest  my  progress,  and  I 
should  still  be  encircled  with  the  immensity  of  Thy  essence. 
The  sentiment  in  this  noble  passage  is  remarkably  striking, 
and  the  description  truly  sublime. — Pr.  15.  3  ;  Jer.  23.  23, 
24  ;  2  Chr.  6.  18  ;  Eph.  1.  23  ;— omniscience,  1  Sam.  2.  3  ; 
Job  26.  6  ;  28.  24  ;  34.  21  ;  35.  4 ;  Ps.  33.  13  ;  44.  21  ;  94. 
9;   139.2;    Pr.  15.  11  ;  Isa.  30.   18;    Je.  32.19;    Matt.  6. 

18  ;  10.  29  ;  Acts  15.  18  ;  Heb.  4.  12,  13 ;  1  John  3.  20  ;— 
his  omnipotence,  Gen.  17.  1  ;  18.  14;  Job  9.  4;  23.  13;  37. 
23  ;  42.  2  ;  Ps.  35.  10  ;  62.  11  ;  68.  35  ;  135.  6  ;  Isa.  26.  4 ; 
40.  29  ;  Jer.  32.  17  ;  Dan.  4.  35  ;  Matt.  19.  26  ;  Luke  1.  37; 
2  Cor.  12.  9  ;  Is.  14.  24  ;  Dan.  3.  17,  29  ;  Rom.  1.  20  ;— his 
-wisdom,  Job  9.  4  ;  36.  5  ;  Ps.  92.  5  ;  104.  24  ;  147.  5  ;  Isa. 
28.  19  ;  Rom.  16.  27  :   1  Cor.  3.  19,  20  ;   1  Tim.  1.  17  ;— his 


OF  THE  SACRED  SCRIPTURES.  171 

» 

knowledge,  1  John  2.  3  ;  3.  6  ;  4.  6  ;  Ps.  U7.  4,  5.  "  He 
telleth  the  number  of  the  stars,"  &c.  The  fixed  stars,  in 
general,  are  considered  to  be  innumerable  suns,  similar  to 
thai  in  our  system,  each  haAung  an  appropriate  number  of 
planets  moving  round  it ;  and,  where  they  are  in  great  abund- 
ance, Dr.  Herschel  supposes  they  form  primaries  and  secon- 
daries, i.  e.  suns  revolving  about  suns  ;  and  that  this  must  be 
the  case  in  the  milky  way,  the  stars  being  there  in  prodigious 
quantities;  of  which  he  gives  the  following  proof:  On  Au- 
gust 22,  1792,  he  found  that  in  41  minutes,  not  less  than 
258,000  stars  had  passed  through  the  field  of  view  in  his 
telescope !  What  must  God  be  who  has  made,  governs,  and 
supports  so  many  worlds,  and  who  "  telleth  the  number  of 
the  stars  ;  and  calleth  them  by  name !" — His  foreknowledge, 
Gen.  18.  18  ;  1  Kings  22.  22 ;  Rom.  8.  29  ;  2  Tim.  1.  9  ;  1 
Pet.  1.  2,  20  ;— his  perfection,  Ex.  15.  7  ;  Ps.  145.  12 ;  Matt. 

5.  48  ; — produces  good  from  the  evil  designs  of  men.  Gen.  45. 
8  ;  50.  20 ;  Job  5.  12  ;  Ps.  33.  10  ;  76.  10  ;  Pr.  16.  9,  33  ; 
19.  21 ; — disposes  of  things  as  he  pleases  from  the  beginning, 
Deut.  8.  18  ;  1  Chr.  29.  12  ;  2  Chr.  1.  12 ;  Job  1.  21  ;  9.  12  ; 
Ps.  75.  7  ;  Dan.  4.  J  7  ;— his  justice.  Gen.  18.  25  ;  Deut.  32. 
4;2Chr.  J9.  7;  Job  8.  3  ;  34.17;  35.10;  Ps.  145.  17 ; 
Jer.  9.  24  ;  32.  18  ;  Dan.  9.  14  ;  Ezek.  18.  25  ;  Acts  17. 
31  ;  Rev.  15.  3  ;  19.  1,  2  ; — in  not  punishing  children  for  the 
sins  of  their  parents,  Deut.  24.  16  ;  Ezek.  18.  2  ; — he  often 
delays  his  judgments,  Ecc.  8.  11  ; — his  chastisements  to  be 
borne.  Job  1.  21  ;  2.  10  ;  Heb.  12.  5  ;— his  mercy,  Exod.  20. 
6  ;  34.  6  ;  2  Sam.  24.  14  ;  Ps.  57.  10  ;  86.  5  ;  100.  5  ;  103. 
8  ;  119.  64  ;  Isa.  1.  18  ;  Joel  2.  13;  2  Cor.  1.  3  ;  Eph.  2. 
4  ;  1  Pet.  1.  3  ;  1  John  1.  9  ; — his  love  to  Christians,  1  John 
3.  1  ;— his  goodness,  Ps.  86.  5  ;  145.  9  ;  Matt.  19.  17; — his 
holiness.  Lev.  19.  2  ;   1  Sam.  2.  2 ;  6.  20  ;  John  17.  11  ;  Isa. 

6.  3 ;  Rev.  4.  8;  15.  4  ; — his  truth  and  faithfulness,  Isa.  65. 
16;  2  Cor.  1.  18,  20;  Heb.  10.  23;  11.  11  ;  2  Peter  3.  9; 
Rev.  15.  3 ; — exhortations  to  trust  in  him,  Ps.  61.  62.  63.  64. 
69.  70.  71.  75.  85.  86.  91.  94.  115.  116.  118.  121.  123.  125. 
131  ; — his  promises  to  the  Israelites  fulfilled,  Josh.  21.  43  ; — 
the  sole  object  of  worship,  Exod.  20.  1  ;  Deut.  4.  14,  39,40; 
Luke  4.  8;— to  be  feared,  Ps.  33.  8;  76.  7  ;~to  be  loved, 
Matt.  22.  37  ; — to  be  obeyed,  Acts  5.  29  ; — not  to  be  tempted, 
Deut.  6.  16  ;  Matt.  4.  7; — to  be  imitated,  Eph.  5.  1. 

(2.)  Concerning  Christ. — He  was  above  Moses,  Heb.  3.5; 
and  all  the  Levitical  priests,  Heb.  7.  21  ;  8.  1,  &c. ; — he  was 


173  EVIDENCE    OF    THE    INSPIRATION 

co-eternal  with  the  Father,  John  1.  1,  3  ;  17.  5  ;  Col.  1.  17 ; 
Heb.  13.  8; — he  is  co-equal  with  the  Father,  Matt.  28.  18; 
John  5.  23  ;  16.  15  ;  17.  10  ;  Phil.  2.  6  ;  Col.  1.  16  ;  2.  9 ; 
— he  is  of  one  substance  with  the  Father,  John  10.  30,  38  ; 
12.45;  17.  11,  22;  14.  9; — though,  in  his  humanity,  in- 
ferior to  the  Father,  John  14.  28  ; — he  is  King  of  kings, 
Lord  of  lords,  and  God  of  gods,  Rom.  14.  9  ;  Phil.  2.  9  ;  Col. 

2.  10,  15  ;  1  Pet.  3.  22  ;  Rev.  17.  14  ;  19.  16  ;— he  was  one 
with  his  disciples,  John  17.  21  ;  Heb.  2.  11,  &c.; — he  was 
perfect  man.  Matt.  4.  2  ;  8.  24  ;  26.  38  ;  John  1.  14  ;  4.  6  ; 
11.  35;  12.27;  19.  28;  Phil.  2.  7;  Heb.  2.  14  ;— he  was 
without  sin,  though  tempted  as  other  men,  John  8.  46  ;  2  Cor. 
5.  21  ;  Heb.  4.  15  ;  7.  26  ;  1  Pet.  2.  22  ;  1  John  3.  5  ;— he 
learned  obedience  by  suffering,  Heb.  5.  8.  He  was  perfect 
God,  this  appears,  1.  By  his  being  expressly  so  called^  Is.  9. 
6 ;  Matt.  1.  23  ;  John  1.1;  Rom.  9.  5  ;  Col.  2.  9  ;   1  Tim. 

3.  16;  Heb.  3.  4  ;  1  John  3.  16  ;  1  Pet.  1.  1  ;  where  the 
margin  reads,  "  our  God  and  Saviour."  This  is  certainly 
the  literal  and  proper  rendering  of  the  original,  tov  Qeov  vf"ov 
Kui  coirripoi  Ir](Tov  XpicTov,  and  should  have  been  received  in  the 
text :  it  is  an  absolute  proof  that  St.  Peter  calls  Jesus  GOD, 
in  the  most  proper  sense  of  the  term  ; — 1  John  1.1,  "  That 
which  was  from  the  beginning,"  &c.,  "O,  which,  in  the  neuter 
gender,  that  uncreated,  self-existent,  and  eternal  excellence, 
Jesus  Christ.  Thus  he  says,  "  I  and  my  Father  are  o/?y?," 
ev,  riot  Elf,  (John  10.  30.) — 2.  By  his  forgiving  sins,  Matt.  9. 
2 ;  Luke  5.  20  ;  7.  48  ; — 3.  By  his  miracles,  John  3.2;  5. 
36  ;  10.  25,  38  ;  14.  10  ; — 4.  By  his  knowing  men's  thoughts, 
Matt.  9.  4  ;  12.  25  ;  Mark  2.  8  ;  Luke  5.  22  ;  6.  8  ;  9.  47  ; 
11.  17,  20.  The  reasoning  of  the  Pharisees  (v.  17,  and 
Matt.  12.  24,  25)  was  not  expressed,  and  Jesus,  knoii-ing  their 
thoughts,  gave  ample  proof  of  his  omniscience.  This,  with 
our  Lord's  masterly  confutation  of  their  reasonings,  by  a  con- 
clusion drawn  from  their  own  premises,  one  would  have  sup- 
posed might  have  humbled  and  convinced  those  men  ;  but 
the  most  conclusive  reasoning,  and  the  most  astonishing 
miracles,  were  lost  upon  a  people  who  were  obstinately  de- 
termined to  disbelieve  every  thing  that  was  good  relative  to 
Jesus  of  Nazareth.  John  2.  24  ;  6.  61  ;  21.  17  ;— 5.  By  his 
taising  himself  from  the  dead,  John  2.  9  ;  10.  17  ; — 6.  By  his 
promising  and  sending  the  Holy  Ghost,  John  14.  26  ;  15.  26  ; 
Acts  1.5,  2.  4  ; — 7.  By  the  attributes  of  creation,  omnipo- 
tence, and  omniscience^  6lc.,  being  ascribed  to  him,  Col.  1.  16  ; 


OF    THE    SACRED    SCRIPTURES.  173 

Heb.  1.2;  Phil.  3.  21  ;  1  Cor.  4.  5  ;— 8.  By  his  expresshj 
claiming  it,  John  8.  58,  "  Before  Abraham  was,  I  am."  That 
our  Lord  by  this  expression  asserted  his  divinity  and  eternal 
existence,  as  the  great  I  AM,  appears  evident  from  the  use 
of  the  present  tense,  instead  of  the  preter  ;  from  its  being  in 
answer  to  the  Jews,  who  inquired,  whether  he  had  seen 
Abraham;  and  from  its  being  thus  understood  by  the  multitude, 
who  were  exasperated  at  it  to  such  a  degree,  that  they  took  up 
stones  to  stone  him.  The  ancient  Jews  not  only  believed 
that  the  Messiah  was  superior  to,  and  Lord  of  all  the  pa- 
triarchs, and  even  of  angels  (see  Yalkut  Simeoni  on  Isa.  52. 
13;  Bereshith  Rabba  on  Gen.  28.  10  ;  Zohar,  Gen.  fol.  88), 
but  that  his  celestial  nature  existed  with  God,  from  whom  it 
emanated,  before  the  creation  (Netzach  Israel,  c.  35,  fol.  38), 
and  that  the  creation  was  effected  by  his  ministry  (Zohar,  1, 
fol.  128,  on  Gen.  49.  11.) — John  9.  5,  "I  am  the  light  of  the 
world."  Our  Lord  here  claims  one  of  the  titles  given  by  the 
Jews  to  the  Divine  Being.  So  in  Bammidbar  Rabba,  ^  15, 
fol.  229,  1.  "The  Israelites  said  to  God,  0  Lord  of  the 
universe,  thou  commandest  us  to  light  lamps  to  thee,  yet  thou 
art  the  light  of  the  world ;'''  it  was  also  a  title  of  the  Messiah, 
(see  Isa.  49.  6  ;  60.  1)  ;  and  in  a  remarkable  passage  of 
Yalkut  Rubeni,  fol.  6,  it  is  said,  on  Gen.  1.4:  "  From  this 
we  learn,  that  the  Holy  and  Blessed  God  saw  the  light  of 
the  Messiah,  and  his  works,  before  the  world  was  created  ; 
and  reserved  it  for  the  Messiah  and  his  generation,  imder  the 
throne  of  his  glory.  Satan  said  to  the  Holy  and  Blessed 
God,  For  whom  dost  thou  reserve  that  light  which  is  under  the 
throne  of  thy  glory  ?  God  answered,  For  him  who  shall 
subdue  thee,  and  overwhelm  thee  with  confusion.  Satan  re- 
joined. Lord  of  the  universe,  show  that  person  to  me.  God 
said,  Come,  and  see  him.  When  he  saw  him,  he  was 
greatly  agitated,  and  fell  upon  his  face,  saying.  Truly  this  is 
the  Messiah,  who  shall  cast  me  and  idolaters  into  hell."  He 
was  the  Messiah  spoken  of  by  the  prophets,  Luke  24.  27  ; 
John  1.45;  4.25;  5.  39  46;  11.27;  Acts  26.  22  ;— he 
came  down  from  heave'J,  John  3.  13,  31;  6.  38,  50;  16. 
28  ;— for  our  sakes,  M^tt.  18.  11  ;  Luke  19.  10  ;  John  3.  17 ; 
10.  10  ;  12.  47 ; — he  was  incarnate  of  the  Virgin  Mary, 
Matt.  1.  18  ;  Luke  1.  35  ; — he  died  for  our  sins,  Isa.  53.  8; 
Dan.  9.  26  ;  Mutt.  20.  28  ;  Rom.  4.  25  ;  5.6;  1  Cor.  15.  3  ; 
Gal.  1.  4  ;  li.ph.  5.  2  ;  Heb.  9.  28  ;— he  abolished  death, 
2  Tim.  1.  10; — he  rose   again  Ihe  third  day  for  our  justj- 

15* 


174  EVIDENCE    OF    THE    INSPIRATION 

fication,  Luke  24.  1  ;  46.  47 ;  Acts  2.  24  ;  3.  15  ;  4.  19  ;  5 
30  ;  10.  40 ;  17.  31  ;  Rom.  10.  9  ;  1  Cor.  6.  14  ;  15.  3,  4 ; 
1  Thes.  1.  10 ;  Heb.  13.  20  ;  1  Pet.  3.  18  ;— he  ascended  up 
to  heaven,  Mark  16.  19  ;  Luke  24.  51  ;  Acts  1.  2,  9  ;  Eph. 
4.  8  ;  1  Tim.  3.  16  ; — he  sitteth  on  the  right  hand  of  God, 
Mark  16.  19;  Acts  7.  56  ;  Eph.  1.  20;  Col.  3.  1  ;  Heb.  1. 
3  ;  8.  1  ;  10.  12  ;  12.  2  ;  1  Pet.  3.  22  ;— his  intercession,  Rom. 
8.  34  ;  Heb.  7.  25  ;  1  John  2.  1  ; — all  power  given  to  him, 
Matt.  28.  18 ;  Eph.  1.  20  ; — he  will  come  again  to  judge  the 
world.  Acts  1.  11  ;  1  Thes.  4.  16  ;  2  Tim.  4.  1  ;— he  will 
reject  the  workers  of  iniquity,  Matt.  7.  21  ; — his  mediatorial 
reign  will  have  an  end,  1  Cor.  15.  24  ; — he  is  the  pattern  that 
we  ought  to  follow,  Matt.  11.  29;  John  13.  15  ;  Phil.  2.  5; 
1  Pet.  1.  15  ;  2.  21  ;  1  John  2.  6  ; — he  did  not  come  to  de- 
stroy the  law,  Matt.  5.  17 ; — he  was  trusted  in  by  Abraham 
and  the  patriarchs,  John  8.  56  ;  Heb.  11.  1,  &lc.  ; — his  mes- 
sage to  the  seven  churches,  Rev.  1.  11,  &c.  ; — his  names, 
titles,  and  characters :  Advocate,  1  John  2.  1  ; — Alpha  and 
Omega,  Rev.  1.  8;  22.  13; — Amen,  Rev.  3.  14; — beginning 
of  the  creation  of  God,  Rev.  3.  14  ; — branch,  Zech.  3.  8  ;  6. 
12  ; — corner-stone,  1  Pet.  2.  5  ; — living-stone,  1  Pet.  2.  4  ; 
—David,  Jer.  30.  9  ;  Ezek.  34.  23  ;  37.  24  ;  Hos.  3.  5  ;— 
day-spring,  Luke  1.  78; — deliverer.  Acts  7.35;  Rom.  11. 
26  ; — Emmanuel,  Isa.  7.  14  ;  Matt.  1.  23  ; — first-begotten 
from  the  dead.  Rev.  1.  5; — first  and  last.  Rev.  1.  17; — God 
blessed  for  ever,  Rom.  9.  5 ; — governor.  Matt.  2.  6  ; — holy 
one,  Luke  4.  34  ;  Acts  3.  14  ;  Rev.  3.  7  ; — horn  of  salvation, 
Luke  1.  69  ; — image  of  God,  2  Cor.  4.  4  ; — ^just  one,  Acts  3. 
14;  7.52;  22.  14; — king  everlasting,  Luke  1.33; — king 
of  Israel,  John  1.  49  ; — king  of  the  Jews,  Matt.  2.  2 ; — king 
of  kings,  Rev.  17.  14  ;  19.  16  ;— lamb  of  God,  John  1.  29, 
36  ; — lamb  who  opened  the  sealed  book,  Rev.  5.  6  ; — true 
light,  John  1.  8,  9  ;  3.  19  ;  8.  12  ;  9.  5  ;  12.  35,  46  ;— Lord, 
Matt.  3.  3  ;  Mark  11.3  ;— Lord  of  glory,  1  Cor.  2.  8  ;— Lord 
of  lords,  Rev.  17.  14 ;  19.  16  ;— lion  of  the  tribe  of  Judah, 
Rev.  5.  5  ; — maker  and  preserver  of  all  things,  John  1.  3, 
10  ;  1  Cor.  8.  6  ;  Col.  1.  16  ;  Heb.  1.  2,  10 ;  Rev.  4.  11  ;— 
mediator,  1  Tim.  2.  5  ; — mediator  of  the  new  covenant,  Heb.  12. 
24  ; — Nazarene,  Matt.  2.  23  ; — prince.  Acts  5.  31 ; — prince 
of  life.  Acts  3.  15  ; — prince  of  peace,  Isa.  9.  6  ; — prince  of  the 
kings  of  the  earth.  Rev.  1.  5  ; — prophet,  Deut.  lb.  51  ;  Luke 
24.  19  ; — redeemer,  Job  19.  25  ;  Isa.  59.  20  ; — our  righteous- 
ness, Jer.  33.  16  ; — root  of  David,  Rev.  5.  5 ; — root  and  off- 


OF  THE  S.ACRED  SCRIPTURES.  175 

Spring  of  David,  and  bright  and  morning  star,  Rev.  22.  16  ; — 
ruler,  Mic.  5.  2  ; — Saviour,  Luke  2. 1 1 ;  Acts  5.  31 ; — shepherd 
in  the  land,  Zech.  11.  16;  good  shepherd,  John  10.  11  ; — great 
shepherd  of  the  sheep,  Heb.  13.  20  ; — son  of  the  Highest, 
Luke  1.  32  ; — son  of  God,  Matt.  3.  17  ;  8.  29  ;  Luke  1.  35  ; 
— only  begotten  son,  John  1.  14,  18  ;  3.  16,  18  ; — son  of  man, 
Matt.  8.  20  ;  John  1.  51  ;— son  of  David,  Matt.  9.  27  ;  21.9; 
— star  and  sceptre,  Num.  24.  17  : — bright  and  morning  star, 
Rev  22.  16; — true,  Rev.  3.  7;  10.  11  ;  faithful  witness,  Rev. 
1.  5  ;  3.  14  ;  19.  11  ;— word,  John  1.  1  ;— word  of  God,  Rev. 
19.  13; — high-priest,  Heb.  5.  1,  &c. 

(3.)  Concerning  the  Holy  Ghost,  his  names  and  characters  ; 
Spirit  of  God,  Gen.  1.2;  Matt.  3.  16  ; — Spirit  of  the  Father, 
Matt.  10.  20;— Spirit  of  Christ,  1  Pet.  1.  11; — Spirit  of 
grace,  Heb.  10.  29; — Spirit  of  holiness,  Rom.  1.  3; — Spirit 
of  truth,  John  14.  17  ;— the  Comforter,  .lohn  14.  16,  26  ;  15. 
26; — is  omnipresent,  Ps.  139.  7; — omniscient,  1  Cor.  2. 
10  ;— eternal,  Heb.  9.  14  ;— is  God,  Job  33.  4  ;  Matt.  28. 19 ; 
Luke  1.  35  ;  Acts  5.  3,  4 ;  spake  by  the  prophets,  Neh.  9. 
30  ;  Acts  7.  51  ;  1  Pet.  1.  11  ;  2  Pet.  1.  21  ; — wrought  mira- 
cles, Matt.  12.  28;  Rom.  15.  19  ; — proceeds  from  the  Father 
and  the  Son,  John  14.  26  ;  15.  26  ;  16.  7  ;  Gal.  4.  6  ;— is 
promised  to  men,  Is.  44.  3  ;  Ezek.  11.  19  ;  36.  26  ;  Joel  2. 
28;  Matt.  3.  11  ;— by  Jesus,  John  14.  16,  26  ;  15.  26  ;  16. 
7; — is  ready  to  direct  all  Christians,  Rom.  8.  9,  13,  16; 
2  Cor.  1.  22  ;  Gal.  4.  6  ; — his  suggestions  are  carefully  to  be 
attended  to,  Is.  63.  10  ;  Eph.  4.  30  ;  1  Thess.  5.  19  ; — sanc- 
tifieth,  Rom.  15.  16;  2  Thess.  2.  13  ;  1  Pet.  1.  2  ;— his 
ordinary  and  extraordinary  gifts,  Rom.  12.  6  ;  1  Cor.  12.  4, 
&c. ;  Gal.  5.  22  ;  Eph.  5.  9  ;  Heb.  2.  4  ; — to  be  born  of  him, 
necessary,  John  3.  3,  &c.  ; — blasphemy  against  him  unpar- 
donable, Matt,  12.  31  ;  1  John  5.  16. 

(4.)  Concerning  Angels^ — wise,  good,  and  immortal,  2  Sam. 
14.  17,  20  ;  Ps.  103.  21  ;  Matt.  25.  31  ;  Luke  20.  36  ;  1  Tim.  5. 
21  ; — are  created  and  imperfect  beings,  Job  4.  18  ;  Matt.  24. 
36  ;  1  Pet-  1.  12  ; — are  appointed  as  guardians  of  men,  Ps« 
34.  7;  91.  11  ;  Eccles.  5.  6;  Matt.  18.  10;  Acts  12.  15; 
Heb.  1.14  ; — charged  with  folly.  Job  4.  18  ; — ignorant  of  the 
day  of  judgment.  Matt.  24.  36;  are  in  great  numbers,  Deut. 
33.  2  ;  Ps.  68.  17 ;  Dan.  7.  10  ;  Matt.  26.  53  ;  Luke  2.  13 ; 
Heb.  12.  22  ,-  Jude  14  ;  Rev.  5.  11  ; — are  in  The  immediate 
presence  of  God,  Matt.  18.  10;  Luke  1.  19  ;  this  is  an  allu- 
.sion  to  the  privilege  granted  by  eastern  monarchs  to  their 


176  EVIDENCE    OF    THE     INSPIRATION 

chief  favorites  ;  hence  among  the  Jews  the  angels  were 
termed  d^SS  ^-5^^?D,  "  angels  of  the  presence."  Are  of  differ- 
ent ranks,   Dan.  10.  13;    Jude  9; — are   subject   to   Christ, 

I  Pet.  3.  22 ;  Heb.  1.  6  ; — not  to  be  worshipped,  Judges  13. 
16;  Col.  2.  18;  Rev.  19.  10;  22.  8  ;— worship  God,  Neh. 
9.  6  ;  Ps.  148.  2  ; — rejoice  when  sinners  are  converted,  Luke 
15.  10; — conduct  souls  to  Paradise,  Luke  16.  22. 

(5.)  Concerning  the  Devil, — his  names  and  characters  : 
Abaddon,  i.  e.  a  destroyer,  Rev.  9.  11  ; — accuser  of  the 
brethren,  Rev.  12.  10  ; — adversary,  1  Pet.  5.  8; — angel  of 
the  bottomless  pit,  9.  11  ; — Apollyon,  i.  e.  a  destroyer.  Rev. 
9.  11  ;— the  beast.  Rev.  19.  19,  20 ;— Beelzebub,  Matt.  12. 
24  ;  Mark  3.  22,  &c.  ;  deceiver,  Rev.  12.  9  ;  13.  14  ;  20.  3 ; 
— great  dragon,  Rev.  12.  7,  9  ;  20.  2  ; — evil  one,  John  17. 
15  ; — god  of  this  world,  2  Cor.  4.  4  ;  liar  and  murderer,  John 
8.  44;— prince  of  this  world,  John  12.  31  ;  14.  30  ;  16.  11  ; 
prince  of  the  power  of  the  air,  Eph.  2.  2  ; — Satan,  1  Chr. 
21.  1;  Job  1.  6;  Matt.  4.  10;  Rev.  12.  9  ;— old  serpent, 
Gen.  3.  4,  13  ;    2  Cor.   11.  3  ;  Rev.  12.  9 ;— sinner,  1  John 

3.  8; — tempter,  1  Thess.  3.  5; — wicked  one,  Matt.  13.  19, 
38  ;  1  John  2.  13  ; — he  that  had  the  power  of  death,  Heb.  2, 
14  ; — the  spirit  that  now  worketh  in  the  children  of  disobedi- 
ence,  Eph.  2.  2  ; — he  appears  in  the  Divine  presence.  Job 

1.  6;  2.  1  ; — earnestly  labors  after  man's  destruction,  Job  1. 
7;  2.  2  ;  Matt.  13.  19;  1  Pet.  5.  8  ; — may  be  conquered,  if 
properly  resisted,  Eph.  4.  27  ;  6.  10  ;  2  Tim.  2.  26  ;  James 

4.  7  ;  1  Pet.  5.  9  ;  1  John  2.  13; — his  suggestions  to  be 
carefully  guarded  against.  Matt.  13.  19  ;  2  Cor.  11.  3  ;  Eph. 
6.  11  ; — inspires  evil  thoughts,  and  draws  men  into  sin.  Gen. 
3.  1  ;  1  Chr.  21.  1  ;  Luke  22.  3  ;  .John  13.  2,  27;  Acts  5. 
3  ;  1  Cor.  7.  5  ;  2  Cor.  2.  11  ; — his  suggestions  are  always 
contrary  to  the  word  of  God,  or  to  faith,  or  charity,  Matt.  4. 

2,  6,  9  ;  Eph.  6.  16  ;  1  John  3.  8,  10  ; — can  do  nothing  with- 
out God's  permission,  Judg.  9.  23  ;  1  Kings  22.22  ;  Job  1. 
12  ;  2.  6  ;  12.  16  ;  Ezek.  14.  9  ;  Matt.  8.  31  ;  2  Thess.  2. 

II  ; — is  sometimes  permitted  to  afflict  men  and  disappoint 
their  desires,  Job  1.  12;  2.  6  ;  Luke  13.   16  ;  2  Cor.  12.  7; 

1  Thess.  2.  18;  Rev.  2.  10; — had  power  granted  him  of 
working  miracles,    Ex.   7.    11,    22;    8.  7;    Matt.  24.    24; 

2  Thess.  2.  9  ;  Rev.  13.  13  ;  16.  14  ;  19.  20  ;— and  also  to 
possess  human  bodies,  1  Sam.  16.  14,  23;  18.  10;  19.  9; 
Matt.  4.  24  ;  8.  16  ;  9.  32  ; — was  formerly  in  heaven,  but  cast 
out  for  his  disobedience,  John  8.  44  ;    2  Pet.  2.  4  ;  Jude  6. 


OF    THE    SACRED    SCRIPTURES.  177 

The  Devils  are  many,  and  of  different  ranks,  acting  under 
vhe  direction  of  one.  Matt.  9.  34  ;  12.  24  ;  Mark  5.  9  ;  Luke 
8.  27;  Eph.  6.  12;  Rev.  ]2.  7,  9  ;— are  reserved  to  farther 
punishment,  2  Pet.  2.  4  ;  Jude  6 ;  Rev.  20.  3  ; — expect  and 
fear  their  final  sentence,  Matt.  8.  29  ;  Mark  1.  24  ;  James  2. 
19  ; — sacrifices  not  to  be  offered  to  them  ;  Lev.  17.  7  ;  Deut. 
32.  17;  2  Chron.  11.  15;   1  Cor.  10.  20. 

(6.)  Concerning  Man — his  primeval  dignity.  Gen.  1.  26, 
27  ;  2.  7  ;  Ps.  8.  5  ;  Ecc.  7.  29  ;— his  fall,  Gen.  3.  17  ;  6.  5 ; 
8.  21  ;  Ps.  14.  3  ;  Jer.  17.  9 ; — universal  corruption  of  his 
nature,  Job  14.  4 ;  Ps.  51.  5  ;  John  3.  6  ;  Rom.  3.  23  ;  Gal. 
5.  17 ;  Eph.  2.  1,  <fcc.  ;  Col.  2.  13  ;— his  mortality,  Job  7.  10; 
14.  5,  7,  10,  12  ;  Ecc.  12.  7 ;  Rom.  5.  12  ;  1  Cor.  15.  22  ;— 
w^hat  is  best  for  him  in  this  world,  Ecc.  2.  24 ;  3.  12,  22  ;  5. 
18  ;  7.  1,  2,  3,  5,  8  ;  9.  7  ;— the  great  business  of  his  life,  12. 
13  ;  Amos  4.  12  ;  Luke  10.  27 ;  Mark  8.  36  ;  2  Pet.  1.  10;— 
his  frailties,  Ps.  62.  9;  78.  39;  103.  14;  144.  4;  146.  3; 
Rom.  7.  18;  1  Pet.  1.  24; — his  dignity  restored  by  Christ, 
1  Cor.  15.  49;  Eph.  5.  25,  27;  Phil.  3.  21  ;  Col.  3.  4,  10; 
Heb.  2.  10;  2  Pet.  1.  4;   1  John  3.  2. 

(7.)  Of  the  Sold — exists  in  a  separate  state,  Ecc.  3.  21  ; 
12.  7  ;  Matt.  22.  32  ;  Luke  8.  55,  "  And  her  spirit  came  again," 
&c.  This  expression,  thus  used  of  one  who  had  been  dead, 
strongly  implies,  that  at  death  the  soul  not  only  exists  separ- 
ately, but  returns  and  is  re-united  to  the  body,  when  it  is 
raised  from  the  dead. — Luke  16.  22;  20.  37;  there  is  a  re- 
markable passage  in  Josephus  (De  Maccab.  c.  16),  which 
proves  that  the  best  informed  among  the  Jews  believed  in  the 
immateriality  and  immortality  of  the  soul,  and  that  the  souls 
of  righteous  men  were  in  the  presence  of  God  in  a  state  of 
happiness.  "  They  who  lose  their  lives  for  the  sake  of  God, 
live  unto  God,  as  do  Abraham,  Isaac,  and  Jacob,  and  the  rest 
of  the  patriarchs."  Not  less  remarkable  is  a  passage  in 
Shemoth  Rabba  (fol.  159.  1),  "  Why  doth  Moses  say  (Ex.  32. 
13),  Remember  Abraham,  Isaac,  and  Jacob?  R.  Abin  saith, 
The  Lord  said  unto  Moses,  I  look  for  ten  men  from  thee,  as  I 
looked  for  that  number  in  Sodom.  Find  me  out  ten  righteous 
persons  among  the  people,  and  I  will  not  destroy  thy  people. 
Then  saith  Moses,  Behold  here  am  I  and  Aaron,  Eleazar  and 
Ithamar,  Phinehas,  and  Caleb,  and  Joshua ;  but  saith  God, 
There  are  but  seven,  where  are  the  other  three  ?  When 
Moses  knew  not  what  to  do,  he  saith,  O  Eternal  God,  G'l^n 
tt'^n^n  tan,  do  those   live  who  are   dead  ?     Yes,  saith   God. 


178  EVIDENCE    OF    THE    INSPIRATION 

Then  saith  Moses,  If  those  that  are  dead  do  live,  remember 
Abraham,  Isaac,  and  Jacob." — Luke  23.  43;  Phil.  1.  23; 
Num.  27.  16  ;  ^an  ^i>  rm^hT  ^■^ifi<  mn'^,  Yehowah  elohey  haroo- 
clwth  lechol  basar,  "  Jehovah,  the  God  of  the  spirits  of  all  flesh." 
This  address  sufficiently  proves,  that  this  holy  man  (Moses) 
believed  man  to  be  compounded  of  flesh  and  spirit ;  and  that 
these  principles  are  perfectly  distinct.  Either  the  materiality 
of  the  soul  is  a  human  fable,  or,  if  it  be  a  true  doctrine, 
Moses  did  not  pray  under  the  influence  of  the  Divine  Spirit. 
There  is  a  similar  form  of  expression  in  ch.  16.  2,  "  O  God, 
the  God  of  the  spirits  of  all  flesh  ;"  and  in  Job  12.  10,  "  In 
whose  hand  is  the  soul  (c5:,  nephesh)  of  all  living;  and 
the  spirit  (mi,  rooacli)  of  all  flesh  of  man."  These  seem 
decisive  proofs,  among  many  others,  that  the  Old  Testament 
teaches  that  there  is  an  immortal  spirit  in  man  ;  for  though 
mi,  rooach,  sometimes  denotes  breath  or  wind,  yet  it  certainly 
has  not  that  signification  here,  nor  in  the  other  passages  cited. 

(8.)  Of  Life—i\\e  value  of  it,  Ps.  49.  8;  Matt.  16.  26; 
Mark  8.  36  ;  Luke  9.  25  ;— short  and  uncertain,  1  Chr.  29. 
15  ;  Job  7.  16  ;  Ps.  39.  5  ;  90.  5,  6,  9  ;  103.  15  ;  Is.  40.  6  ; 
Luke  12.  20 ;  James  4.  14  ;  1  Pet.  1.  24  ;— full  of  trouble  and 
vanity,  Job  5.  7 ;  14.  1  ;  Ecc.  1.  2;  12.  S  ^—long  life, 
promised  as  the  reward  of  virtue,  Ex.  20.  12  ;  Deut.  5.  33  ; 
6.  2  ;  Pr.  3.  2,  16  ;  9.  11  ;  10.  27  ;— not  to  be  preferred  to 
our  duty.  Matt.  10.  39;  16.  25;  Mark  8.  35;  Luke  9.  24; 
17.  33  ;  John  12.  25. 

(9.)  Of  Death — how  it  came  into  the  world,  Gen.  3.  17,  19; 
Rom.  5.  12;  1  Cor.  15.  22  ;— certain  to  all,  Job  14.  5;  21. 
13  ;  Ps.  49.  19  ;  89.  48  ;  Ecc.  8.  8  ;  9.  5  ;  11.8  ;— levels  all 
men,  Job  1.  21  ;  3.  17,  &c. ;  Ecc.  5.  15; — to  be  frequently 
thought  of,  Ps.  39.  1  ;  90.  12  ;— sometimes  desirable.  Job  3. 
21  ;  6.  8;  Phil.  1.  23  ;— sudden,  a  blessing,  Job  21.  13;— 
Christians  have  hope  in  it,  2  Cor.  5.  1,  &c. ; — the  second. 
Rev.  2.  11  ;   10.  14;  21.  8. 

(10.)  Of  Heaven — The  place  where  holy  souls  dwell,  2 
Kings  2.  1,  11;  Luke  2.  15;  Eph.  3.  15;  Col.  1.  5  ;  1  Pet. 
1.  4;  the  happiness  of  it,  Ps.  16.  11  ;  Dan.  12.  3;  Matt.  5. 
12;  13.43;  Luke  12.  43;  John  12.26;  17.24;  1  Cor.  2. 
9  ;  13.  12  ;  1  Pet.  1.4;  Rev.  14.  13  ;— degrees  of  happiness 
in  it,  Matt.  16.  27  ;  Luke  19.  17  ;  John  14.  2  ;  1  Cor.  15.  41  ; 
2  Cor.  9.  6; — who  will  be  admitted  into  it.  Matt.  5.  3-12; 
John  3.  15;  Rom.  2.  7;  1  Tim.  6.  19;— who  will   be  ex- 


I 


OF    THE    SACRED    SCRIPTURES,  179 

eluded  from  it,  Matt.  7.  21  ;  Luke  13.  27 ;   1  Cor.  6.  9  ;  Gal. 
5.  21,  &c. 

(11.)  Oi  Hell — the  place  appointed  for  the  punishment  of 
devils  and  wicked  men,  Ps.  9.  17  ;  Pr.  15.  24;  Matt.  5.  29; 
10.  28 ;  23.  33  ;  Mark  9.  43  ;  Luke  12.  5 ;  16.  23  ;  2  Pet! 
2.  4  ; — the  horrors  and  punishments  of  it  set  forth,  Matt.  13. 
Jude  13  ;  Rev.  14.  10  ;  19.  20 ;  20.  10, 
-sufferings  in  it  various,  according  to  the  degrees 
of  guilt.  Matt.  11.  22  ;  23.  14  ;  Luke  12.  47,  48  ;— the  eternity 
of  the  torments  thereof  asserted,  Dan.  12.  2  ;  Matt.  3.  12  ; 
25.  46;  Mark  9.  44;  Luke  16.  26;  Jude  13. 

(12.)  Of  the  Resurrection — Job's  hope  of  it.  Job  19.  25; — 
David's,  Ps.  16.  10  ; — of  the  dry  bones,  representing  the 
restoration  of  the  Jews,  Ezek.  37.  1,  &c.  In  this  vision,  the 
dry  hones  aptly  represent  the  ruined  and  desperate  state  both 
of  Israel  and  Judah ;  and  the  revivification  of  these  bones 
signifies  their  restoration  to  their  own  land  after  their  captivity, 
and  also  their  recovery  from  their  present  long  dispersion. 
Although  this  is  the  primary  and  genuine  scope  of  the  vision, 
yet  the  doctrine  of  a  general  resurrection  of  the  dead  may 
justly  be  inferred  from  it ;  for  "  a  simile  of  the  resurrection," 
says  Jerome,  after  Tertullian  and  others,  "would  never  have 
been  used  to  signify  the  restoration  of  the  people  of  Israel, 
unless  such  a  future  resurrection  had  been  believed  and 
known ;  because  no  one  attempts  to  confirm  uncertain  things 
by  things  which  have  no  existence."  Mentioned  to  Daniel, 
Dan.  12.  2,  13;— preached  by  Jesus,  Matt.  17.  23;  22.  31  ; 
John  5.  21,  28; — Paul's  account  of  it,  1  Cor.  15.  1,  &c.  ;  1 
Thess.  3.  13;— the  first,  1  Cor.  15.  23;  1  Thess.  4.  16; 
Rev.  20.  5. 

(13.)  0{  future  Judgment, — intimations  of  it,  Ps.  1.  5  ;  9. 
7;  50;  Ecc.  3.  17;  11.  9;  12.  14  ;— to  be  administered  by 
Christ,  Matt.  16.  27;  25.  31  ;  John  5.  22,  27;  Acts  10.  42  ; 
17.  31  ;  Rom.  2.  16  ;  2  Cor.  5.  10  ;  2  Tim.  4.  1  ;— the  time 
of  it  unknown.  Matt.  24.  44  ;  Mark  13.  32  ;  1  Thess.  5.  2  ;  2 
Pet.  3.  10; — why  delayed,  9.<iJ5; — to  be  preceded  by  false 
Christs,  Matt.  24.  5,  24  ; — the  appearance  of  the  man  of  sin, 
2  Thess.  2.  8  ;  1  John  2.  18  ; — the  preaching  of  the  gospel  to 
all  nations,  Matt.  24.  14  ;  Luke  21.  24;  Rom.  11.  25;  Rev. 
14.  6  ; — the  conversion  of  the  Jews,  Hos.  3.  5  ;  Rom.  11.23, 
&c. ;  2  Cor.  3.  16  ; — remarkable  wars  and  other  calamities, 
Matt.  24.  6,  12  ; — the  circumstances  of  it,  a  trumpet  will  be 
sounded,  Matt.  24.  31  ;    1  Cor.  15.  52; — a  change  will  take 


180  EVIDENCE  OF  THE  INSPIRATION 

place  in  the  bodies  that  are  raised,  Matt.  22.  30  ;  1  Cor.  15. 
42  ;  Phil.  3.  21  ;  Col.  3.  4  ;  1  John  3.  2  ; — a  conflagration  or 
change  in  the  world,  Zeph.  3.  8  ;  2  Thess.  1.8;  2  Pet.  3. 
7; — Christ  coming  in  the  clouds,  Dan.  7.  10  ;  Matt.  16.  27  ; 
24.  30  ;  2G.  64 ;  Luke  21.  27  ;  Acts  1.11;  1  Thess.  3.  13 ; 
4.  16;  Rev.  1.  7; — who  will  then  judge  all  men,  Matt.  24. 
31  ;  25.  31  ;  Rom.  14.  10;  2  Cor.  5.  10;  Jude  15  ;  Rev. 
20.  12 ;    22.  12  ; — the  apostles  to  be  judges  with  him,  Matt. 

19.  28;  Luke  22.  30;  1  Cor.  6.  3  ;— the  righteous  will  be 
separated  from  the  wicked.  Matt.  13.  49  ;  25.  32. 

(14.)  Of  Si7i, — wherein  it  consists,  John  15.  22  ;  Rom.  3. 
20;  4.  15;  1  Cor.  15.  56;  Jam.  1.  15  ;  1  John  3.  4  ;  5.  17; — in- 
cident to  all  men,  1  Kings  8.  46;  Job  15.  14  ;  25.  4  ;  Ps.  130. 

3  ;  Pr.  20.  9 ;  24.  16 ;  Ecc.  7.  20  ;  Jam.  3.  2  ;  1  John  1.  8 ; 
— comes  from  the  heart,  Matt.  15.  19;  Jam.  1.  14; — pre- 
svmptuous,  the  danger  of  it,  Num.  15.  30  ;  Ps.  19. 13  ;  59.  5  ; 
Luke  12.  47  ;  Rom.  1.  32  ;  Ileb.  10.  26. 

(15s)  Of  Holiness, — the  necessity  of  it,  Lev.  11.44;  19. 
2;  Ps.  4.  3;  Rom.  6.  19  ;  12.  1  ;  13.  12  ;  2  Cor.  7.  1  ;  Eph. 
1.  4;  4.24;  Phil.  1.27;  Col.  1.10;  1  Thess.  2.  12 ;  Heb. 
12.  14 ;  1  Pet.  1.  15  ;  2  Pet.  3.  11  ; — a  motive  to  it  from  the 
holiness  of  God,  Lev.  11.  44. 

(16.)  0{  Rcpenta?ice — necessary,  1  Kings  8.47;  Ps.  7.  12; 
Ezek.  18.  30;  Luke  13.  3;  15.  7  ;  24.  47;  Acts  2.  38;  3. 
19;  17.  30;  26.  20;  2  Pet.  3.  9 ;— wherein  it  consists,  1 
Kings  8.  47;  Ps.  15.  17  ;  119.59;  Ezek.  18.  21  ;  36.31; 
Hos.  14. 1  ;  Joel  2.  12  ; — exhortation  to  it.  Lev.  26.  40  ;  Deut. 
30.  1  ;  Is.  1. 16  ;  Jer.  3.  12  ;  4.  4  ;  22.  1  ;  26.  1,  &c.  ;  Ezek. 
18.  30  ;  Hos.  6.  2  ;   12.  6  ;  14.  1  ;  Joel   1.8;  2.  12  ;  Am.  5. 

4  ;  Zeph.  2.  3  ;  Zech.  1.  3  ;  Acts  3.  19  ; — motives  to  it,  1 
Sam.  7.  3  ;  Neh.  1.  9  ;  Job  22.  23  ;  Ps.  32.  5  ;  Is.  1.  16  ; 
Jer.  4.  1  ;  Ezek.  33.  11  ;  Zech.  1.3;  Rev.  2.  5  ;~if  genuine, 
will  obtain  pardon,  Lev.  26.  40  ;  Deut.  4.  29 ;  30.  1-3  ;  Pr. 
28.  13  ;  Is.  55.  6,  7;  Jer.  18.  8;  36.  3;  Ezek.  18.  21  ;  36. 
31  ;  Acts  2.  38  ;— danger  in  delaying  it,  Ps.  18.  41  ;  119. 
60;  Pr.  1.  28;  29.1;  Is.  55.6;  Jer.  7.  16;  11.11;  14.  10; 
Ezek.  8.  18;  Mic.  3.  4;  Zee!?.  7.  13  ;  Matt.  25.  10;  Luke 
12.20;  19.44;  Acts  3.  23 ;  Rom.  13.12;  2  Cor.  6.  2  ; 
Heb.  3.  7,  13;  12.  17;  Rev.  2.  22. 

(17.)  Of  Faith  in  God, — necessary  to  please  him,  Gen.  15. 
6  ;  Ex.  4.  31  ;   14.  31  ;  Num.  20.  12  ;    Deut.  32.  20 ;  2  Chr. 

20.  20  ;  Neh.  9.  8  ;  Ps.  78.  22  ;  106.  12  ;  Is.  7.  9  ;  43.  10  ; 
Dan.  6.  23  ;  Jon.  3.  5  ;   Hab.  2.  4  ;    John  14.  1  ;   Rom.  4.  3  ; 


OF  THE  SACRED  SCRIPTURES.  181 

5.  1  ;  Heb.  11.6  ; — the  want  of  it  a  cause  of  sin,  Num.  14. 
11;  Deut.  1.  32;  2Kingsl7.  14;  Ps.  106.  13  ;  Rom.  11. 
23  ;  Heb.  3.  19  ; — in  Christ,  necessary,  Mark  1.  15  ;  16.  16  ; 
John  1.12;  3.15;  5.24;  8.24;  Acts  13.  39;  16.  31  ;  Rom. 
1.  16  ;  3.  26  ;  11.  20  ;  1  Cor.  1.  21  ;  Eph.  6.  16  ;  Heb.  10. 
39  ;  1  John  5.  4  ;  Rev.  21.  8  ; — must  be  unfeigned  and  dura- 
ble, Rom.  10.  9  ;  Col.  1.  23  ;  1  Tim.  1.5;  2.  8  ;  Jam.  1.  6  ;— 
the  efficacy  of  it  in  the  case  of  the  apostles,  Matt.  17. 20  ;  21 . 
21  ;  Mark  11.  22;  Luke  17.  6  ; — insignificant  without  good 
works,  1  Cor.  13.  2  ;  Gal.  5.  6  ;  James  2.  14 ; — demons  have 
it  and  tremble,  Jam.  2.  19  ; — examples  of  it,  Heb.  11. 

(18.)  Of  Works, — Men  are  to  be  judged  by  them,  Job  34. 
11;  Ps.  62.  12  ;  Pr.  24.  12  ;  Is.  3.  10  ;  Jer.  17.  10  ;  32. 1 9  ; 
Ezek.  7.  8,  27  ;    24.  14  ;    Matt.  16.  27  ;    Rom.  2.  6  ;    2  Cor. 

5.  10  ;  1  Pet.  1.  17  ;  Rev.  2.  23  ;  20.  12  ;  22.  12  ;—good, 
arise  from  good  principles.  Matt.  7.  17  ;  Jam.  2.  14,  &c.  5  3. 

13  ; — absolutely  required,  Matt.  5.  16  ;  2  Cor.  9.  8  ;  Eph.  2. 
10  ;  Col.  1.  10 ;   1  Tim.  2.  10  ;  2  Tim.  2.  21  ;  3.  17  ;  Tit.  2. 

14  ;  3.  8,  14  ;  Heb.  13.  16,  21  ;  Jam.  2.  17  ;—of  the  Zaty  will 
not  justify,  Rom.  3.  20  ;  4.2;  11.6;  Gal.  2.  16;  Eph.  2. 
8,  9. 

(19.)  Of  the  Grace  of  God, — necessary  to  the  performance 
of  good  works,  1  Kings  8.  58  ;  Ps.  119.  32;  143.  10;  John 

6.  44  ;  Rom.  8.  8  ;  1  Cor.  3.  6  ;  12.  3  ;  15.  10 ;  Phil.  2.  13  ; 
Heb.  13.  21  ; — is  freely  offered  to  every  Christian,  John  1. 
12  ;  Tit.  2.  11  ;  2  Pet.  3.  9  ; — will  be  effectual  to  those  who 
co-operate  with  it,  1  Cor.  15.  10;  2  Cor.  6.  1  ;  Heb.  12.  15; 
— will  be  increased  to  those  who  desire  it,  Matt.  13.  12  ; 
Luke  8.  18  ;  John  15.  2  ; — should  be  earnestly  sought  in 
prayer,  Prov.  2.  3,  4  ;  Heb.  4.  16  ;  James  1.  5. 

(20.)  Of  Divine  Assistance, — necessary  in  all  our  under- 
takings, John  15.  5  ;  1  Cor.  15.  10  ;  2  Cor.  3.  5  ;  Phil.  2.  13  ; 
1  Tim.  1.  12  ; — promised  upon  proper  application,  Ps.  37.  4, 
5  ;  Isa.  58.  9  ;  Jer.  29.  12,  13  ;  Matt.  7.  11  ;  21.  22  ;  Luke 
11.9;  James  1.  5  ;  1  John  5.  14; — instances  and  acknow- 
ledgment of  such.  Gen.  14.  12  ;  1  Sam.  1.  10  ;  2  Kings  19. 
20  ;  20.  5  ;  2  Chr.  33.  13  ;  Job  42.  20  ;  Ps.  3.  4  ;  118.  5  ; 
120.  1. 

(21.)  Of  Forgiveness  of  sins — promised  by  God  on  repent- 
ance, Ex.  34.  6  ;  2  Chr.  7.  14  ;  Ps.  32.  I;"l03.  3;  130.4; 
Pr.  28.  ]3;  Is.  1.  18 ;  55.7;  Jer.  31.  34  ;  Dan.  9.  9,  24  ; 
Mark  1.  4  ;  Luke  1.  77  ;  3.  3  ;  24.  47 ;  Acts  2.  38  ;  5.  31 ; 
8.22;     10.43;     13.38;    Rom.  3.  25  ;    Col.  1.  14  ;    Heb.  8. 

16 


182  EVIDENCE    OF    THE    INSPIRATION 

12  ;  James  5.  15  ;  1  John  2.  12 ; — to  be  sought  with  the 
whole  heart,  Deut.  4.29;  1  Chr.  28.  9;  Ps.  119.2;  Jer.  29. 
13;   J  Thess.  5.  17. 

(22.)  Of  Regeneration,  or  a  change  of  heart  and  life — ne- 
cessary, John  1.  13  ;  3.  3  ;  Rom.  12.  2  ;  2  Cor.  4.  16  ;  5.  17  ; 
Gal.  6.  15  ;  Eph.  4.  22  ;  Col.  3.  8  ;  1  Pet.  1.  23  ;  1  John  3. 
9;  5.  4,  18; — represented  by  baptism,  John  3.  5;  Rom.  6. 

4  ;  Col.  2.  12  ;  Tit.  3.  5  ;  applied  to  the  resurrection,  Matt. 
19.  28  ;  Rom.  8.  11  ;   1  Cor.  15.  42. 

(23.)  Of  the  Righteous— Aescnhed^,  Ps.  112.  5;  Pr.  12. 
10  ;  13.  5  ;  21.  12  ;  Matt.  12.  35  ;  John  1.  47  ;— under  sev- 
eral characters,  2  Chr.  34.  2  ;   Ps.  15.  1,  &c.  ;  37.  21  ;   112. 

5  ;  Pr.  10.  20  ;  12.  5,  10  ;  13.  5  ;  15.  28  ;  21.  26  ;  28.  1  ; 
29.  7 ;  Ezek.  18.  5,  &c.  ;  Mark  6.  20  ;  Luke  1.  6  ;  Acts  10. 
1,  &c.  ;  11.  24  ;  Rom.  5.  7  ; — and  wicked  compared,  Ps.  1. 
37.  49.  58.  73  ;  Pr.  4.  16  ;  14.  9  ;  28.  1,  &c.  ;  Is.  3.  10  ;— 
have  the  same  fate  in  this  world,  Ec.  7.  15  ;  8.  14  ;  9.  2  ; — 
their  happiness  and  privileges,  Ps.  37.  23  ;  Pr.  12.  2  :  13. 
22  ;  14.  14  ;  28.  5  ;  Is.  33.  15  ;  Rom.  2.  10  ;  5.  7  ;  10.  5, 
9  ;  2  Cor.  3.  18  ;  Eph.  2.  19  ;  Col.  1.  12;  3.  4  ;  Keb.  12. 
14;  UohnS.  2 ;  Rev.  2.  7,  11,  17,26,28;  3.  5,  12,  21;  22. 
14  ;  Ps.  116.  15.  "  Precious  in  the  sight  of  the  Lord  is  the 
death  of  his  saints."  That  is,  the  Lord  accounts  the  death 
of  His  saints  of  so  much  importance,  that  he  will  not  suffer 
their  enemies  to  cut  them  off  before  his  appointed  time  ;  all 
the  c^'rcumstances  of  their  death  being  regulated  by  infinite 
wisdom  and  love  for  their  final  and  eternal  benefit.  Salt  of 
the  earth,  and  light  of  the  world,  Matt.  5.  13,  14; — sons  of 
God,  Rom.  8.  14,  &:c. ;  1  John  3.  1,  2 ; — one  with  Christ  and  the 
Father,  John  17.  11,  21  ;— temple  of  God,  1  Cor.  3.  16;— 
free  from  trouble,  Ps.  91.  14  ;  Pr.  1.  33  ;  16.  7  ;  Is.  32.  17  ; 
Rev.  7.  16  ;  21.  4  ; — to  be  remembered  with  respect,  Ps. 
112.  6  ;  Pr.  10.  7  ; — to  be  blessed  in  their  posterity,  Ex.  25. 
5,6;  Deut.  4.  40;  12.  25;  Ps.  37.  26;  103.  17;  Pr.  11. 
21  ;  12.  7  ;  14.  26  ;  20.  7 ;  Luke  1.  50  ;— to  inherit  eternal 
life,  Dan.  12.  2  ;  Luke  18.  30  ;  John  3.  15  ;  4.  14  ;  Rom.  2. 
7;   1  Tim.  6.  19;  Tit.  1.  2;   1  John  2.  25;'jude  21. 

(24.)  Of  the  VFic^efZ—characterized,  Job  24.  2  ;  Ps.  10. 
3  ;  36.  1 ;  37.  21 ;  50.  17  ;  58.  3  ;  Pr.  2.  12  ;  4.  16  ;  6.  12  ; 
16.  27;  21.  10;  24.  2;  Is.  59.  3;  Ezek.  18.  16;  22.  6; 
Rom.  1.29;  3.  11,  &c. ; — compared  to  despicable  things, 
Ps.   1.  4  ;  58.  4  ;  59.  6  ;  Is.  57.  20  ;  Jer.  6.  30  ;  Ezek.  2. 

6  ;  Hos.  13.  3  ;   Matt.  7.  6,  26 ;— not  to  be  envied,  Ps   37.  1  ; 


OF  THE  SACRED  SCRIPTURES.  183 

73.  2  ;  Pr.  23.  17  ;  24.  1, 19  ;  Jer.  12. 1  ;— no  peace  to  them, 
Is.  57.  21  ; — their  punishment  in  general,  Job  15.  20  ;  18.  5 ; 
20.  4  ;  27.  13  ;— due  to  them  in  this  life,  Ps.  11.  6  ;  Pr.  11. 
19,  21  ;  21.  15  ;  22.  8  ;  Is.  57.  21  j  Rom.  2.  8  ;  Ps.  129.  6, 
7.  "  Let  them  be  as  the  grass  upon  the  house-tops,  which 
withereth  afore  it  groweth  up  ;  wherewith  the  mower  filleth 
not  his  hand,  nor  he  that  bindeth  sheaves  his  bosom."  As 
the  tops  of  the  houses  in  the  East  are  flat,  and  covered  with 
plaster  of  terrace,  they  are  frequently  grown  over  with  grass, 
or  other  vegetable  productions  ;  but,  from  the  want  of  proper 
nourishment,  it  is  but  small  and  weak,  and  from  its  elevation, 
being  exposed  to  the  scorching  sun,  it  is  soon  withered.  If 
grass,  the  mower  cannot  make  hay  of  it ;  if  corn,  the  reaper 
cannot  make  a  sheaf  of  it.  A  more  beautiful  and  striking 
figure,  to  display  the  weak  and  evanescent  condition  of 
wicked  men,  cannot  easily  be  conceived.  Abandonment  to 
their  own  lusts,  Ps.  81.13;  Is.  63.  17  ; — subjection  to  terror, 
Ps.  53.  5  ;  Pr.  28.  1  ; — exposure  to  shame,  Ps.  53.  5  ;  Pr.  3. 
35  ; — the  ruin  of  their  family  and  name,  Ps.  34.  16  ;  37.  28 ; 
104.  35;  Pr.  2.  22 ;  12  7;  14.  11  ;  24.  20 ;— without  hope, 
.Jobs.  13;  Ps.  112. 10;  Pr.  10.28;  11.  7  ;— eternal,  Is.  66.  24  ; 
Dan.  12.  2  ;  Matt.  18.  8  ;  25.  41,  46  ;  Mark  3.  29  ;  9.  43  ;  Luke 
3.  17  ;  2  Thess.  1.  9;  Jude  7; — in  proportion  to  guilt.  Matt. 
11.  22,  &c.  ;  23.  14;  Luke  12.  47  ;— examples,  in  Cain, 
Gen.  4.  11  ; — Er,  the  son  of  Judah,  38.  7  ; — of  the  family  of 
Eli,  1  Sam.  2.  31  ;— of  Eli  and  his  sons,  4.  11,  18;— of 
Gehazi,  2  Kings  5.  27  ;— of  Sennacherib,  19.  35,  37  ;— of 
Judas  Iscariot,  Acts  1.18  ; — of  Ananias  and  Sapphira,  5.  1  j 
— of  king  Herod,  12.  23; — of  Elymas,  13.  11.  It  seems 
to  have  been  a  maxim  among  the  ancient  heathen,  Gmu  ovciSoq 
Tov  KaKovi  cvSaifLovciv.  "  The  prosperity  of  the  wicked  ^'s  a  re- 
proach to  God ;"  but  they  had  no  just  conception  of  a  state 
of  future  rewards  and  punishments. 

(25.)  Of  Predestination, — the  means  of  our  redemption, 
and  the  propagation  of  the  gospel,  were  predestinated,  Gen. 
3.  15  ;  12.  3  ;  49.  10  ;  Ps.  41.  9 ;  Matt.  16.  18  ;  Luke  18. 
33;  John  7.  30;  8.  20;  13.  21;  Acts  16.7;  Rom.  9.  9; 
Eph.  5.  1,  11  ; — the  establishment  of  Israel  in  Canaan,  and 
the  destruction  of  several  wicked  states  and  kingdoms,  pre- 
destinated, Gen.  12.  7;  13.  15;  Ex.  7.  4;  9.  16;  Deut.  2. 
30  ;  Josh.  11.  20  ;  Is.  44.  28  ;  46.  9  ; — particular  persons  have 
been  predestinated  to  advance  God's  glory,  and  to  serve  his 
purposes  in  different  manners:   Pharaoh,  Ex.  9.  16;  the  Ca- 


184  EVIDENCE    OF    THE    INSPIRATION 

naanites,  Josh.  11.  20; — Cyrus,  Is.  44.  28; — Jeremiah,  Jer. 
1.  5  ; — Paul,  Acts  9.  15  ;  Gal.  1.15  ; — the  Gnostics,  Jude  4  ; 
— the  apostles,  Luke  10.  20;  12.  32  ; — the  first  Christians, 
Acts  2.  47  ;  some  Christians  at  Antioch,  13.  48; — some  per- 
sons have  been  predestinated  to  grace  and  glory,  Luke  10. 
20;  12.32;  Acts  13.48;  Rom.  8.  28;  9.  29;  Eph.  1.  4; 
2  Tim.  1.  9  ;  1  Pet.  2.  8  ;  God  frequently  produces  good  from 
men's  evil  intentions,  and  evil  from  their  good  intentions  ;  and 
this  is  represented  as  his  predestination,  Gen.  50.  20  ;  Job  5. 
12  ;  Ps.  33.  10;  127.  1  ;  Prov.  16.  9,  33;  19.  21  ;— God  is 
frequently  mentioned  as  disposing  of  the  good  things  of  this 
world  according  to  his  will  and  pleasure,  in  such  terms  as 
imply  his  predestination  of  those  matters;  as  Deut.  8,  18; 
1  Chr.  29.  12  ;  2  Chr.  1.  11  ;  Job  1.  21  ;  9.  12  ;  Ps.  75.  7; 
Dan.  4.  17,  &c. ; — grace  is  necessary  for  the  performance  of 
our  duty  ;  and  as  it  can  be  obtained  only  in  the  use  of  means, 
they  who  neglect  the  means  are  said  to  be  predestinated  to 
destruction,  and  those  who  use  them,  to  life  ;  Acts  3.  47 ; 
Rom.  3.  24  ;  Eph.  1.  4;  1  Thess.  5.  9  ;  1  Pet.  2.  8  ;  Jude 
4,  &;c. 

(26.)  Of  Election — an  act  of  distinguishing  love,  Deut.  7. 
8  ; — irrespective  of  any  merit  in  the  objects  of  it,  Rom.  9.  11, 
12,  16  ;  Rom.  11.  5,  6.  "  Even  so  then  at  this  present  time 
also  there  is  a  remnant  according  to  the  election  of  grace." 
i.  e.  The  election  which  proceeds  from  the  mercy  and  good- 
ness of  God.  "  And  if  by  grace,  then  is  it  no  more  of  works, 
otherwise  grace  is  no  more  grace.  But  if  it  be  of  works, 
then  is  it  no  more  grace  :  otherwise  work  is  no  more  work." 
That  is,  it  loses  its  character,  or  nature — that  of  claiming  re- 
ward as  a  matter  of  right, — Eternal,  Eph.  1.  4  ;  2  Thess.  2. 
13;— abiding,  Rom.  9.  11;  2  Tim.  2.  19 ;— personal.  Matt. 
20.  23  ;  2  Tim.  2.  19  ;— of  some  of  the  chief  of  sinners,  1  Tim. 

1.  15; — it  is  in  Christ,  Eph.  1.  4; — it  is  to  holiness  as  the 
means,  and  salvation  as  the  end,  Eph.  1.  4;   1  Thess.  5.  9. 

(27.)  Of  Prayer — the  obligation  and  use  of  it,  2  Chr.  7.  14; 
Ps.  105.  4  ;  Is.  63.  15,  &c. ;  Matt.  7.  7;  Luke  18.  1 ;  Phil. 
4.  6  ;  Col.  4.  2  ;  1  Tim.  2.  1  ;  1  Pet.  1.17 ;— a  due  prepara- 
tion for  it,  Ps.  66.  18;  145.  18;  Pr.  15.  8,29;  28.  9;  Is.  1. 
15;  29.  13;  59.  2;  Mark  7.  6  ;   11.  25;  John  9.  31  ;   1  Tim. 

2.  8  ;  Jam.  1.  6  ;  4.  3  ;— with  fervor,  Ps.  59.  17  ;  Luke  6.  12; 
11.  8;  18.  1;  Rom.  12.  12;  Ej)h.  6.  18  ;— frequent,  Ps.  55. 
17 ;  86.  3 ;  119.  164  ;  Dan.  6.  10  ;  Luke  2.  37 ;  18.  1  ;  21. 
36  ;  Acts  10.  2  ;   1  Thess.  3.  10  ;  5.  17 ;   1  Tim.  5.  5  ;  2  Tim. 


OF    THE    SACRED    SCRIPTURES.  185 

1.  3  ;  1  Pet.  4.  7  ; — without  ostentation,  Matt.  6.6;  Luke  18. 
1 1  ; — without  vain  repetitions,  Ecc.  5.  2 ;  Matt.  6.  7  ; — for  all 
conditions  of  men,  Eph.  6.  18  j  1  Tim.  2.  1 ; — in  the  name  of 
Christ,  John  14.  13;  15.  16;  16.  23;  Eph.  5.  20;  Heb.  13. 
15  ;  1  Pet.  2.  5  ;— in  public,  Luke  1.  10  ;  Acts  1.  4,  24  ;  2. 
42  ;  21.  5  ;— in  private,  Ps.  66.  16  ;  Dan.  6.  10  ;  Matt.  6.  6  ; 
14.  23;  Luke  6.  12;  Acts  10.  9,  30; — its  prevalence  when 
properly  made,  Ps.  34.  15  ;  145.  18  ;  Is.  30.  19  ;  Jer.  29.  12; 
Matt.  7.  7;  John  15.  7;  Jam.  1.  5;  5.  14;  1  Pet.  3.  12  ;  1 
John  3.  22  ;  5.  14  ; — examples  of  it,  of  Abraham's  servant, 
Gen.  24.  12  ;— of  Jacob,  Gen.  32.  9  ;— of  Moses,  Ex.  32.  11, 
31;  Deut.  3.  23;  Num.  14.  13-19;  where  we  have  the 
words  of  the  earnest  intercession  of  Moses :  they  need  no 
explanation  ;  they  are  full  of  simplicity  and  energy.  His 
arguments  with  God,  for  he  did  reason  and  argue  with  his 
Maker,  are  pointed,  cogent,  and  respectful ;  and  while  they 
show  a  heart  full  of  humanity,  they  evince  the  deepest  con- 
cern for  the  glory  of  God.  The  argumentum  ad  hominem  is 
here  used  in  the  most  unexceptionable  manner,  and  with  the 
fullest  effect.  He  does  not  in  the  least  excuse  the  sin  of 
Israel,  or  object  to  the  justice  of  the  awful  sentence,  or  argue 
that  such  conduct  would  not  consist  with  the  divine  truth  or 
goodness  ;  but  he  pleads  the  appearance  which  it  would  have, 
and  the  construction  which  the  Egyptians  and  other  neighbor- 
ing nations  would  put  upon  it ;  and  he  further  pleads  the  name 
of  the  Lord,  and  the  example  of  his  former  forgiveness. — Of 
Samson,  Judg,  16.  28  ; — of  Hannah  for  a  child,  1  Sam.  1,10; 
of  David,  2  Sam.  7.  18;  1  Chr.  29.  10  ;  Ps.  5.  1,  &c.,  &c., 
&c. ; — of  Solomon  at  the  dedication  of  the  temple,  1  Kings  8. 
22 ;  2  Chr.  6.  12  ;  Solomon  having  ascended  the  brazen 
scaflold,  and  stood  up  and  blessed  the  people,  he  kneeled 
down  upon  his  knees,  and  offered  up  a  comprehensive  and 
most  excellent  prayer,  in  which  he  puts  seven  cases,  in  all 
of  which  the  mercy  and  intervention  of  God  would  be  indis- 
pensably requisite  ;  and  he  earnestly  bespeaks  that  mercy 
and  intervention,  on  condition  that  the  people  pray  towards 
that  holy  place  ;  and  with  a  feeling  heart,  make  earnest  sup- 
plication to  the  throne  of  mercy. — Of  Hezekiah,  2  Kings  19. 
15  ;  20.  2;— of  Manasseh  in  'his  distress,  2  Chr.  33.  12  ; — 
of  Jeremiah,  ch.  32.  16-25.  A  prayer,  for  weight  of  matter, 
sublimity  of  expression,  profound  veneration,  just  conception, 
Divine  unction,  powerful  pleading,  and  strength  of  faith, 
seldom    equalled,   and    never  excelled.       Historical,  without 

16* 


186  EVIDENCE    OF    THE     INSPIRATION 

flatness  ;  condensed,  without  obscurity  ;  confessing  the  great- 
est of  crimes  against  the  most  righteous  of  Beings,  without 
despairing  of  His  mercy  or  presuming  on  His  goodness  ; — a 
confession  that  acknowledges  that  God's  justice  should  smite 
and  destroy,  had  not  His  infinite  goodness  said,  1  will  pardcm; 
— of  Daniel,  Dan.  9.  3; — of  Jonah,  Jon.  2.  1,  &c. ; — of 
Habakkuk,  Hab.  3.  1,  &c.,  in  which  having  nervously  painted 
the  desolate  state  of  Judea  during  the  captivity,  he,  in  the 
two  following  verses  (18,  19),  exhibits  the  finest  display  of 
his  resignation,  confidence,  and  holy  triumph  in  the  God  of 
his  salvation.  He  saw  that  the  evil,  which  the  Spirit  of  God 
enabled  him  to  paint  in  all  its  calamitous  circumstances,  was 
at  hand,  and  unavoidable  ;  he  submitted  to  this  dispensation 
of  Providence  ;  and  confided  in  His  mercy  and  goodness. 
"  Although  the  fig-tree  shall  not  blossom,  neither  shall  fruit 
be  in  the  vines  ;  the  labor  of  the  olive  shall  fail,  and  the  fields 
shall  yield  no  meat ;  the  flock  shall  be  cut  oft'  from  the  fold, 
and  there  shall  be  no  herd  in  the  stalls  :  yet  I  will  rejoice  in 
the  Lord,  I  will  joy  in  the  God  of  my  salvation.  The  Lord 
God  is  my  strength,  and  he  will  make  my  feet  like  hinds' 
feet,  and  he  will  make  me  to  walk  upon  mine  high  places," — 
Of  Asa,  2  Chr.  14.  11  ;— of  Jehoshaphat,  20.  6  ;— of  Ezra,  9. 
6  ;— of  the  Levites,  Neh.  9.  5  ;— of  Esther,  Esth.  4.  16  ;— of 
Amos,  Am.  7.  2,  5  ; — of  Zacharias  for  a  son,  Luke  1.  13  ; — 
of  Jesus  at  the  resurrection  of  Lazarus,  John  11.  41  ; — for  his 
disciples,  17.  1,  &c. ; — in  the  garden.  Matt.  26.  39  ; — of  Cor- 
nelius, Acts  10.  1  ; — for  others,  of  Abraham  for  Abimelech, 
Gen.  20,  17; — Isaac  for  his  wife,  25.  21; — Moses  for  the 
people,  Ex.  32.  11  ;  33.  12;  Num.  11.  2 ;— for  Miriam,  12. 
13  ; — of  Samuel  for  the  people,  1  Sam.  12.  23  ; — of  the  Chris- 
tians for  Peter,  Acts  12.  5  ; — of  Jesus  for  his  executioners, 
Luke  23.  34  ; — of  Stephen  for  his  persecutors.  Acts  7.  60  ; — 
of  Paul  for  the  Jews,  Rom.  9  ;  10.  1  ; — of  the  church  for  him, 
Rom.  15.  30;— for  Christians,  2  Cor.  L  11  ;  Eph.  1.  16;  6. 
18  ;  Col.  4.  3  ;  1  Thes.  5.  25  ;  2  Thes.  3.  1  ;'  Heb.  13.  18  ;— 
for  enemies.  Matt.  5.  44  ; — proper  to  precede  great  undertak- 
ings : — of  Elisha  before  he  raised  the  dead  cliild,  2  Kings  4. 
33  ; — of  Jesus  before  the  appointment  of  the  twelve  apostles, 
Luke  6.  12  ; — of  the  apostles  before  the  appointment  of  a 
successor  to  Judas  Iscariot,  Acts  1.  24. 

(28.)  Of  Praise  of  God, — exhortation  to  it,  &c.,  Ps.  22.  23 ; 
67.  3;  69.34;  119.164;  Is.  38.  19  ;  Acts  2.  47  ;  16.25. 
"  The  sacrifice  of  praise,"  says  St.  Paul,  "  is  the  fruit  of  the 


OF  THE  SACRED  SCRIPTURES.  187 

lips."  (Heb.  13.  15.)  God  creates  this  fruit  of  the  lips,  by- 
giving  new  subject  and  cause  of  thanksgiving  by  His  mercies 
conferred  on  His  people.  The  great  subject  of  thanksgiving 
is  peace  ;  reconciliation  and  pardon  offered  to  them  that  are 
nigh,  and  to  them  that  are  far  off;  not  only  to  the  Jew,  but 
also  to  the  Gentile. 

(29.)  Of  Thanksgiving—^  duty,  Dent.  8.  10  ;  Ps.  51.  14  ; 
69.  30  ;  92.  1 ;  139.  U ;  H7.  1  j  Is.  25.  1,  &c. ;  Col.  3.  17 ; 
1  Thess.  5.  18;  1  Tim.  4.  4  ;  Heb.  13.  15  ;   1  Pet.  2.  9,  &c. 

(30.)  Of  Worship— 10  be  paid  to  God  only,  Ex.  20.  4 ; 
Matt.  4.  10  ;  Luke  4.  8 ;  Acts  10.  25  ;  14.  13,  &c. ;  Rev.  19. 
10;  22.  S',— public,  required,  Deut.  26.  10,  11;  2  Kings  17. 
36  ;  Ps.  22.  22,  25  ;  35.  18  ;  95.  6  ;  107.  32  ;  116.  14  ;  122. 
1,  4  ;  Matt.  18.  20  ;  Acts  1.  14  ;  10.  33  ;  Heb.  10.  25  ;— de- 
cency to  be  observed  in  it,  Ecc.  5.  1  ;  Joel  2.  15  ; — rules  re- 
specting it,  1  Cor.  11.  1,  &c. ;   14.  1,  &c. 

(31.)  Of  the  Scriptures — given  by  inspiration,  2  Tim.  3. 
16  ; — their  use,  Rom.  15.  4  ; — how  to  be  received,  Jam.  1. 
21  ; — their  blessings  when  received,  Rom.  1.  16 ;  1  Cor.  1. 
18;  Eph.  2.  1,  &c. ;  1  Pet,  1  ; — danger  of  rejecting  them, 
Mark  16.  16  ;  Luke  10.  16  ;  John  3.  36  ;  12.  48  ;  Heb.  2.  3  ; 
10.  28  ;  12.  25  ;  Luke  16.  31.  "  If  they  hear  not  Moses  and 
the  prophets,  neither  will  they  be  persuaded,  though  one  rose 
from  the  dead."  From  this  ansv/er  of  Abraham  we  learn, 
that  the  Sacred  Writings  contain  such  proofs  of  a  divine  ori- 
gin, that  though  all  the  dead  were  to  rise,  the  proofs  could  not 
be  more  evident,  nor  the  conviction  greater  ;  and  that  to  es- 
cape eternal  perdition,  and  obtain  eternal  glory,  a  man  is  to 
receive  the  testimonies  of  God,  and  to  walk  according  to  their 
dictates. — To  be  frequently  meditated  upon,  Deut.  6.  6  ;  11. 
18  ;  Ps.  1.  2  ;  119.  97;  John  5.  39  ;  2  Pet.  3.  2  ;— a  privi- 
lege of  the  Jews,  Rom.  3.  2  ; — designed  for  universal  use, 
Rom.  15.  4;  1  Cor.  10.  11  ; — the  advantage  of  the  study  of 
them,  Ps.  19.  7  ;  119.  9,  72,  98,  103  ;  Rom.  15.  4;  Eph.  6. 
17;  2  Tim.  3.  15;  Jam.  1.  25. 

(32.)  Of  the  Church — holy  catholic,  how  to  be  understood, 
John  10.  16;  Rom.  12.  5 ;  1  Cor.  10.  17;  12.  13;  Gal.  3. 
28  ;  Heb.  11.  40  ;  12.  23  ; — sometimes  means  the  whole  con- 
gregation of  faithful  people.  Matt.  16.  18;  Acts  2.  47;  Eph. 
3.  10,  21  ;  Col.  1.  24  ; — sometimes  a  national,  local,  or  pri- 
vate congregation,  Acts  14.  27  ;  18.  22  ;  Rom.  16.  5  ;  1  Cor. 
14.  23  ;  3  John  9  ; — sometimes  the  governors  of  the  church, 


188  EVIDENCE  OF  THE  INSPIRATION 

Matt.  18.  17  ;  Acts  14.27  ; — sometimes  the  place  of  worship, 

I  Cor.  11.  18;  14.  19,34. 

(33.)  Of  Unity — of  the  Christian  churchy  John  10.  16  ;  Rom 
12.5;  ICor.  10.  17;  12.13;  Gal.  3.  28  ;  Eph.  1.10;2. 
19  ;  4.  13  ;  5.  23,  30  ;  Col.  1.  18,  24  ; — among  Christians, 
recommended,  Rom.  12.  16  ;  15.  5  ;  1  Cor.  1.10;  2  Cor.  13. 

II  ;  Eph.  4.  3  ;  Phil.  1.  27  ;  2.  2 ;  4.  2  ;  1  Pet.  3.  8. 

(34.)  Of  Christian  Ministers — in  what  light  to  be  consider- 
ed, 1  Cor.  4.  1  ;  2  Cor.  5.  20  ;  6.1;  to  have  a  regular  calling, 
John  10.  1  ;  Acts  26.  16  ;  1  Tim.  4.  14  ;  Tit.  1.  5  '^— their  du- 
ty, to  be  diligent,  Rom.  12.  7  ;  1  Cor.  9.  16;  Phil.  1.  20; 
Col.  4.  4  ;  1  Tim.  4.  6,  13  ;  5.  17 ;  2  Pet.  1.  12  ;— to  reprove 
if  necessary,  1  Thess.  2.  2  ;  1  Tim.  5.  20  ;  2  Tim.  4.  2  ;  Tit. 

1.  13 ;  2.  15  ; — to  guard  men  from  sin,  1  Cor.  4.  2  ;  1  Thess. 

2.  11  ;  1  Tim.  4.  6  ;  Heb.  13.  17; — to  set  good  examples, 
Matt.  23.  3  ;  Rom.  2.  21  ;  2  Cor.  6.  4;  1  Thess.  2.  10  ;  2 
Thess.  3.  7 ;  1  Tim.  6.  11  ;  Tit.  2.  7  ;  1  Pet.  5.  3  ;— to  be 
peaceable  and  patient,  1  Cor.  9.  19  ;  2  Cor.  6.  3  ;  1  Tim.  3. 
3  ;  2  Tim.  2.  24  ;  Tit.  1.  7 ;— not  worldly-minded,  1  Cor.  10. 
33  ;  1  Tim.  3.  3  ;  2  Tim.  2.  4  ;  Tit.  1.  7  ;  1  Pet.  5.  2  ;— to 
be  respected,  Matt.  10.  40  ;  Luke  10.  16  ;  John  13.  20;  1 
Cor.  16.  10,  16  ;  Phil.  2.  29  ;  1  Thess.  4.  8  ;  5.  12  ;  1  Tim. 
5.  17;  Heb.  13.  7,  17; — entitled  to  a  maintenance.  Matt.  10. 
10  ;  Luke  10.  7 ;  1  Cor.  9.  7 ;  Gal.  6.  6 ;  1  Thess.  2.  6  ;  2 
Thess.  3.  9  ;  1  Tim.  5.  18  ;  2  Tim.  2.  6  ;~how  to  behave  to 
those  who  oppose  them.  Matt.  10.  14;  Luke  9.  5;  10.  11"; 
Acts  18.  6  ;   Gal.  6.  1  ;  2  Tim.  2.  25. 

(35.)  Of  the  People, — their  duty  to  God's  ministers,  ordina- 
ry and  extraordinary,  Deut.  12.  19  ;  14.  27  ;  18.  6  ;  2  Chr. 
36.16;  Matt.  10.  14;  Luke  10.16;  1  Cor.  4.  1  ;  9.  14; 
Gal.  6.  6  ;  Thess.  4.  8  ;  5.  12  ;  1  Tim.  5.  17  ;  Heb.  13.  7, 17. 

(36.)  Of  Voios — not  to  be  broken,  and  rules  concerning 
them.  A  vow  is  a  religious  promise  made  to  God  for  the 
most  part  with  prayer,  and  paid  with  thanksgiving.  Vows 
were  either  of  abstinence  (Nu.  vi.  xxx.),  or  the  devoting  of 
something  to  the  Lord,  as  sacrifices  (ch.  vii.  16),  or  the  value 
of  persons,  beasts,  houses,  or  lands,  concerning  which  the  law 
is  here  given.  A  man  might  vow  or  devote  himself,  his  chil- 
dren, his  domestics,  his  cattle,  his  goods,  &c.  ;  and  respect- 
ing the  redemption  of  all  these,  rules  are  laid  down  in  this 
chapter  (Lev.  xxvii.)  But  if  after  consecrating  these  things 
he  refused  to  redeem  them,  they  then  became  the  Lord's 
property  for  ever.     The  persons  continued  all  their  lives  de- 


OF  THE  SACRED  SCRIPTURES. 


189 


voted  to  the  sanctuary ;  the  goods  were  sold  for  the  profit  of 
the  temple  or  the  priests ;  and  the  animals,  if  clean,  were 
offered  in  sacrifice,  and  if  not  proper  for  sacrifice,  were  sold, 
and  the  price  devoted  to  sacred  uses.  This  is  a  general  view 
of  the  different  laws  relative  to  vows.  The  laws  delivered 
must  have  been  very  useful,  as  they  both  prevented  and  annulled 
rash  vows,  and  provided  a  proper  sanction  for  the  support  and 
performance  of  those  which  were  rationally  made.    Num.  30. 

I,  &c. ;  Lev.  27.  1 ;  Deut.  23.  21  ;  Ps.  50.  14 ;  56.  12  ;  66. 
13  ;  76.  11 ;  116.  18 ;  Ecc.  5.  4  ;  Jer.  35.  6  ; — of  a  person, 
Lev.  27.  2  ; — of  a  beast,  9  ; — of  a  house,  14  ; — of  a  field,  16  ; 
—of  Jacob,  Gen.  28.  20 ;— of  Jephthah,  Judg.  11.  30,  35;— 
of  the  Israelites  against  the  Benjamites,  21.  1,  &c. 

(37.)  Of  Oaths— Xo  be  strictly  performed.  Num.  30.  2  ;  Ps. 
15.  4;  Matt.  5.  33; — false  ones  condemned,  Lev.  6.  3;  19. 
12  ;  Jer.  7.  9 ;  Ezek.  17.  15 ;  Zech.  5.4;  8.  17 ;  Mai.  3.  5 ; 
— light  ones  not  to  be  taken,  Ex.  20.  7;  Lev.  19.  12  ;  Zech. 
5.  3  ;  Matt.  5.  34 ;  23.  16  ;  Jam.  5.  12  ; — taken  by  hfting  up 
the  hand  to  God,  Gen.  14.  22  ; — putting  the  hand  under  the 
thigh,  24.  2  ;  47.  29 ;— by  the  name  of  God,  Deut.  6.  13  ;— 
examples,  of  God  to  Abraham,  Gen.  22.  16  ;  Heb.  6.  13  ; — 
against  Amalek,  Ex.  17.  16  ; — against  Moses,  Deut.  4.  21 ; — 
against  the  house  of  Eli,  1  Sam.  3.  14 ; — to  David,  2  Sam.  3. 
9;  Ps.  89.  35;  110.  4 ;— against  the  Israelites,  95.  11;— 
against  the  Assyrians,  Is.  14.  24  ; — for  the  restoration  of 
Israel,  54.  9 ;  62.  8 ; — against  the  Jews  going  to  Egypt,  Jer. 
44.  26  ; — imposed  on  Abraham's  servant,  Gen.  24.  3  ; — on 
Joseph  by  Jacob,  47.  31  ;  50.  5  ; — on  the  Israelites  by  Joseph, 
50.  25; — required  in  case  of  a  pledge,  Ex.  22.  11  ; — of  a 
wife  suspected  of  adultery,  Num.  5.  21  ; — of  the  spies  by 
Rahab,  Josh.  2.  12. 

(38.)  Of  Swearing — censured  and  forbidden,  Matt.  5.  34  ; 
Jam.  5.  12. 

(39.)  Of  Christians — the  term  first  used  at  Antioch,  Acts 

II.  26 ; — the  salt  of  the  earth,  Matt.  5.  13  ; — the  light  of  the 
world,  14 ; — their  privileges,  1  Pet.  2.  5,  &c. ;  Heb.  12.  22 ; 
— the  sons  of  God,  1  John  3.  1,2;  Rom.  8.  14,  &c. ; — one 
with  Christ  and  the  Father,  John  17.  11,  21  ; — all  one  body, 
Eph.  4.  15,  16  ;~the  temple  of  God,  1  Cor.  3.  16. 

(40.)  O^  Heretics — or  schismatics  censured,  Rom.  16.  17; 
1  Cor.  1.  10 ;  3.  3  ;  11.  18 ;  14.  33  ;  Gal.  5.  20  ;  Phil.  2.  2; 
4.  2;  2  Thess.  3.  6,  14. 


196  EVIDENCE    OF    THE    INSPIRATION 

(41.)  Of  Opposers — how  to  behave  to  them,  Luke  9.  54  j 
2  Thess.  3.  14  J  2  Tim.  2.  24. 

(42.)  Of  Apostacy — the  causes  and  danger  of  it,  Matt.  12. 
43  ;  13.  21  ;  John  6.  60  ;  1  Tim.  4.  1  ;  Heb.  6.  4;  10.  26, 
38 ;  2  Pet.  2.  20 ;— of  men,  Gen.  3  ;  6.  1-6  ;— of  many  of 
the  disciples  of  Jesus,  John  6.  66  ; — of  some  early  Christians, 

1  Tim.  1.  19. 

(43.)  Of  the  Sabbath — appointed,  Gen.  2.  2  ; — charge  to 
keep  it,  Ex.  16.  23 ;  20.  8,  10 ;  23.  12  ;  31.  12  ;  34.  21  ;  35. 

2  ;  Lev.  23.  3  ;  Deut.  5.  12  ;  Jer.  17.  21  ;— offerings  on  it, 
Num.  28.  9  ; — a  breaker  of  it  stoned,  15.  32  ; — how  to  be 
kept,  Neh.  10.  31  ;  Is.  58.  13;  Ezek.  20.  12  ;— given  as  a 
sign  to  the  Israelites.  The  apostle  is  here  (Rom.  14.  5) 
speaking  of  the  Jewish  fasts  and  festivals  ;  and  of  course  his 
observations  do  not  regard  the  sabbath,  which  was  instituted 
at  the  creation  ;  and  which  being  a  type  of  "  the  rest  which 
remaineth  for  the  people  of  God,"  must  continue  in  force,  aa 
all  types  do,  till  the  antitype,  or  thing  signified,  takes  place, 
that  is,  till  the  consummation  of  all  things. 

(44.)  Of  Alms-giving — recommended,  Deut.  15.  7  ;  Job  22. 
7  ;  31.  16 ;  Ezek.  16.  49  ;  Luke  3.  11  ;  11.  41  ;  Eph.  4.  28; 
1  Tim.  6.  18  ;  Heb.  13.  16  ;  1  John  3.  17  ;— will  be  reward- 
ed, Ps.  41.  1;  112.  9;  Pro.  14.  21;  19.  17;  22.  9;  28.  27; 
Matt.  25.  35;  Luke  6.  38  ;  14.  14;  1  Tim.  6.  18,  19  ;  Heb. 
6.  10  ; — the  neglect  of  it  will  be  punished,  Job  20.  19 ;  Pro. 
21.  13  ;  Ezek.  18.  12  ;  Matt.  25.  40  ; — to  be  given  chiefly  to 
the  pious  and  deserving,  Rom.  12.  13  ;  2  Cor.  9.  1  ;  Gal.  6. 
10  ; — not  to  the  idle,  2  Thess.  3.  10 ; — according  to  men's 
ability,  Mark  12.  43  ;  Acts  11.  29  ;  1  Cor.  16.  2  ;  2  Cor.  8. 
12  ;  1  Pet.  4.  11  ; — cheerfully  and  speedily,  Pro.  3.  27  ;  Rom. 
12.  8  ;  2  Cor.  8.  11  ;  9.  7  ;— not  from  ostentation,  Pro.  20.  6 ; 
Matt.  6.  1  ; — proper  to  attend  fasting,  Is.  58.  7. 

(45.)  Of  Fasting — mentioned  as  a  general  duty  of  all 
Christians,  at  some  times,  Matt.  9.  14,  15  ;  Mark  2.  20  ; 
Luke  5.  35  ;  2  Cor.  6.  5  ; — accompanying  solemn  prayer, 
Ps.  35.  13  ;  Dan.  9.  3  ;  1  Cor.  7.  5  ; — what  kind  is  acceptable 
to  God,  Is.  58.  3,  &c. ;  Joel  2.  12;  Zech.  7.  9;  Matt.  6.  17; 
— to  be  proclaimed  in  a  time  of  public  calamity,  Joel  1.  14; 
2.  15; — the  institution  of  several  annual  ones,  Zech.  7.  3,  &c.; 
8.  19;— of  Moses,  forty  days,  Ex.  24.  18;  Deut.  9.  9 ;— a 
second  time,  18  ; — of  Daniel,  10.  2  ; — of  Esther,  4.  15  ; — by 
the  Ninevites,  Jon.  3.  5  ;     of  Jesus,  xMatt.  4.  2  ;  Luke  4.  2. 

(46.)  Of  /(/o/a/ry— forbidden,  Ex.  20.  4.     This  command- 


OF    THE    SACRED    SCRIPTURES.  191 

ment  includes  in  its  studied,  express,  and  comprehensive 
prohibitions,  every  species  of  idolatry ;  particularly  that 
which  is  known  to  have  been  practised  among  the  Egyptians. 
See  on  the  plagues  inflicted  on  the  Egyptians. — 22.  20  ;  23. 
13,  24  ;  Lev.  26.  1  ;  Deut.  4.  15-19.  In  these  verses  there 
is  also  an  allusion  to  the  idolatrous  worship  in  Egypt.  Among 
the  Egyptians  almost  every  thing  in  nature  was  the  object  of 
their  idolatry  :  among  beasts  were  oxen,  heifers,  sheep,  goats, 
lions,  dogs,  monkeys,  and  cats  ;  among  birds,  the  ibis,  crane, 
and  hawk  ;  among  reptiles,  the  crocodile,  serpents,  frogs, 
flies,  and  beetles  ;  all  the  fish  of  the  Nile,  and  the  Nile  itself; 
besides  the  sun,  moon,  planets,  stars,  fire,  light,  air,  darkness, 
and  night.  These  are  all  included  in  the  very  circumstantial 
prohibition  in  the  text,  and  very  forcibly  in  the  general  terms 
of  Ex.  20.  4  ;  the  reason  of  which  prohibition  becomes  self- 
evident,  when  the  various  objects  of  Egyptian  idolatry  are 
considered.— 11.  16  ;  17.  2  ;  18.  9  ;  27.  15  ;  Ps.  97.  7  ;  Jer. 
2.  9  ;  1  Cor.  10.  14  ;  1  John  5.  21  ;  Rev.  21.  8  ;  22.  15  ;— 
the  folly  of  it  ridiculed,  1  Kings  18.  27;  "  And  it  came  to 
pass  at  noon,  that  Elijah  mocked  them,  and  said.  Cry  aloud  ; 
for  he  is  a  god  ;  either  he  is  talking,  or  he  is  pursuing,  or  he 
is  in  a  journey,  or  peradventure  he  sleepeth,  and  must  be 
waked."  Such  were  the  absurd  and  degrading  notions 
which  the  heathen  entertained  of  their  gods.  "  Vishnoo 
sleeps  four  months  in  the  year  ;  and  to  each  of  the  gods  some 
particular  business  is  assigned.  Vayoo  manages  the  winds  ; 
Vuroonu  the  waters,  &c.  According  to  a  number  of  fables 
in  the  pooranus,  the  gods  are  often  out  on  journeys  or  ex- 
peditions." Ward's  View  of  the  Hindoos,  vol.  ii.  p.  124. 
Ps.  115.  4-8 ;  "  Their  idols  are  silver  and  gold,  the  work  of 
men's  hands.  They  have  mouths,  but  they  speak  not :  eyes 
have  they,  but  they  see  not :  they  have  ears,  but  they  hear 
not :  noses  have  they,  but  they  smell  not :  they  have  hands, 
but  they  handle  not :  feet  have  they,  but  they  walk  not :  nei- 
ther speak  they  through  their  throat.  They  that  make  them 
are  like  unto  them  ;  so  is  every  one  that  trusteth  in  them." 
They  are  metal,  stone,  and  wood  ;  and,  though  generally  made 
in  the  form  of  man,  they  can  neither  see,  hear,  smell,  feel, 
walk,  nor  speak  !  Even  the  wiser  heathen  made  them  the 
objects  of  their  jests.  Thus  Juvenal  (Sat.  xxii.  113.)  "Dost 
thou  hear,  Jupiter,  these  things  ?  nor  move  thy  lips  when  thou 
shouldest  speak  out,  whether  thou  art  of  marble  or  of  bronze  ? 
Or  why  do  we  put  the   sacred  incense  on  thy  altar  from  the 


192  EVIDENCE    OF    THE    INSPIRATION 

opened  paper,  and  the  extracted  liver  of  a  calf,  and  the  white 
caul  of  a  hog  ?  As  far  as  I  can  discern,  there  is  no  difference 
between  thy  statue  and  tliat  of  Bathyllus  :" — a  fiddler  and 
player,  whose  image,  by  the  order  of  Polycrates,  was  erected 
in  the  temple  of  Juno  at  Samos.  In  the  succeeding  verses 
(13-18),  we  are  presented  with  a  beautiful  contrast  between 
the  God  of  Israel  and  heathen  idols.  He  made  everything ; 
they  are  themselves  made  by  men  :  He  is  in  heaven  ;  they 
are  upon  the  earth  :  He  doeth  whatsoever  He  pleaseth  ;  they 
can  do  nothing :  He  seelh  the  distresses,  heareth  and  an- 
swereth  the  prayers,  accepteth  the  offerings,  cometh  to  the 
assistance,  effecteth  the  salvation,  and  blesseth  His  servants  ; 
they  are  blind,  deaf  and  dumb,  senseless,  motionless,  and  im- 
potent.— 135.  15;  Is.  44.  9.  The  Sacred  Writers,  observes 
Bp.  Lowth,  are  generally  large  and  eloquent  upon  the  subject 
of  idolatry :  they  treat  it  with  great  severity,  and  set  forth  the 
absurdity  of  it  in  the  strongest  light.  But  this  passage  of 
Isaiah,  ver.  12-20,  far  exceeds  anything  ever  written  upon 
the  subject,  in  force  of  argument,  energy  of  expression,  and 
elegance  of  composition.  One  or  two  of  the  apocryphal  wri- 
ters have  attempted  to  imitate  the  prophet,  but  with  very  ill 
success:  Wisd.  xiii.  11-19;  xv.  7,  &c.  Baruch,  ch.  vi.,  es- 
pecially the  latter;  who,  injudiciously  dilating  his  matter,  and 
introducing  a  number  of  minute  circumstances,  has  very  much 
weakened  the  force  and  effect  of  his  invective.  On  the  con- 
trary, a  heathen  author,  in  the  ludicrous  way,  has,  in  a  line  or 
two,  given  idolatry  one  of  the  severest  strokes  it  ever  re- 
ceived : — Olim  truncus  eram  Jicuhius,  inutile  lignum,  Cufn 
faber  incertus  faceretne  Priapujn,  Maluit  esse  deum  :  deus  inde 
cgo,furum  aviumque  Maxima  fo?'mido.  "  Formerly  I  was  the 
stump  of  a  fig-tree,  a  useless  log ;  when  the  carpenter,  hesi- 
tating whether  to  make  me  a  Priapus  or  a  stool,  at  last  deter- 
mined to  make  me  a  god  ;  thus  I  became  a  god,  and  a  great 
terror  to  thieves  and  birds." — 46.  1  ;  Jer.  2.  26  ;  10.  3  ; — the 
pimishment  of  it  death,  Deut.  13.  9  ;  17.  2 ; — the  Canaanites 
extirpated  on  account  of  it,  Deut.  21.  29  ; — the  monuments  of 
it  to  be  destroyed,  Ex.  23.  24  ;  34.  13  ;  Deut.  7.  5, 25  ;  12.  1, 
&c.,  29  ; — all  communications  with  idolaters  forbidden,  Deut. 
5.  1,  &c.  ; — examples  of  it,  of  the  Israelites  in  the  golden  calf, 
Ex.  32.  1,  &c.  ; — in  the  worship  of  Baal-peor,  Num.  25.  1, 
&c.  ; — after  the  death  of  Joshua,  Judg.  2.  12  ;  3.  7  ; — after 
the  death  of  Gideon,  8.  33  ;— by  the  Danites,  18.  30; — of 
Solomon,  1  Kings  11.  4  ; — by  Jeroboam,  12.  28  ; — in  the  time 


OF  THE  SACRED  SCRIPTURES.  193 

of  Ahab,  18.  22  ;— of  Ahaz,  2  Kings  16.  3  ;--of  the  Samari- 
tans, 17.  29  ; — of  Amaziah,  2  Chr.  22.  14  ;— of  Manasseh, 
33.  2  ; — covetousness  so  called,  Col.  3.  5. 

(47.)  Of  Sacrilege — forbidden  and  censured,  Pr.  20.  25  ; 
Mai.  3.  8  ;  Rom.  2.  22. 

(48.)  Of   Blasphemy. — Blasphemy,   0Xaa(priixia,    either   from 

eXairreiv  r/?j/  (priixriv,  tO  hurt  Or  blast    the    rcpUtatiOH,  or    from   PaWuu 

ran  (prjfxaisy  to  smite  with  words,  or  reports,  when  applied  to 
men  denotes  injurious  speaking,  or  calumny,  and  when  used 
in  reference  to  God  signities  speaking  impiously  of  his  nature, 
attributes,  and  works. — Against  God  punishable  with  death, 
Lev.  24.  15,  16,  23  ; — blasphemer  executed,  23  ; — of  Senna- 
cherib, 2  Kings  18.  17  ;  2  Chr.  32.  9  ;  Is.  36.  1,  &c.  ;— of 
the  Pharisees  in  ascribing  the  miracles  of  Christ  to  Beelze- 
bub, Matt.  9.  34  ;  12.  24  ;  Mark  3.  22  ;  Luke  11.  15  ;  John 
10.  20  ; — against  the  Holy  Spirit  not  to  be  forgiven.  Matt.  12. 
31  ;  Mark  3.  28  ;  Luke  12.  10. 

(49.)  Of  Afflictions — the  appointment  of  God,  Job  5.  6,  7  ; 
14.  1  ;  Ps.  75.  6,  7  ;   1  Thess.  3.  3  ;  John  16.  33  ;  2  Tim.  3, 

12  ;— no  proof  of  guilt,  Job  5.  7  ;  .Ecc.  2.  14  ;  Luke  13.  1, 
&c.  ;  John  9.  2  ; — though  sometimes  the  consequence  of  sin, 
and  the  punishment  of  guilt,  Gen.  3.  17;  4.  12  ;  2  Sam.  24. 

13  ;  2  Kings  5.  27  ;  Prov.  10.  4  ;  20.  4  ;  23.  29,  &c. ;  Acts 
28.  4,  &.C. ; — the  effect  of  man's  sin  and  folly,  Prov.  19.  3  ; 
22.  8 ;  Lam.  3.  39 ;  Hos.  10.  13  ; — suffered  in  consequence 
of  the  discharge  of  duty,  Gen.  39.  20  ;  Ps.  69.  5,  7  ;  Matt. 
10.  17,  18,  22  ;  24.  9 ;— why  permitted,  Mich.  7.  9  ;  John  9. 
2,  3  ;  1  Cor.  11.  32  ;  Heb.  12.  6  ;— not  a  mark  of  God's  anger, 
but  of  his  love,  Prov.  3.  12;  Rev.  3.  19; — for  the  improve- 
ment of  virtue  and  the  trial  of  faith,  Deut.  8.  5;  Job  5.  17; 
Ps.  66.  10;  78.  34;  94.  12;  119.67,71,75;  Prov.3.11; 
Ecc.  7.  3;  Is.  26.  9,  16;  48.10;  Jer.  2.  30  ;  Zeph.  3.  7  ; 
Rom.  5.  3  ;  Heb.  12.  5,  10  ;  1  Pet.  1.  6  ; — are  sometimes  the 
means  of  bringing  transgressors  to  a  sense  of  duty,  Deut.  8. 
5  ;  2  Chron.  33.  11  ;  Job  5.  17  ;  36.  8  ;  Ps.  78.  34  ;  104. 12  ; 
119.  67,  71,  75;  Prov.  3.  11 ;  Ecc.  7.  3 ;  Is.  26.  9,  16 ;  Jer. 
2.  30  ;  Zeph.  3.  7  ;  Rom.  5.  3  ;  Heb.  12.  5  ;— to  be  borne 
with  patience,  Prov.  24.  10  ;  2  Tim.  2.  3  ;  4.  5  ; — instances 
of  such  behavior,  1  Sam.  3.  18  ;  Job  1.  21,  22  ;  Acts  5.  41  ; 
16.  25  ;  2  Cor.  7.  4  ;  Heb.  10.  34  ;  afflictions  of  persons  bet- 
ter than  we  have  been  greater  than  ours,  1  Cor.  4.  9  ;  2  Cor. 
4.  11  ;  Jam.  5.  10;  1  Pet.  5.  9  ; — especially  those  of  Jesus 
Christ,  Rom.  8.  17  ;    2  Cor.  4.  10;    2  Tim    2.  12;    Heb.  12. 

J7 


194  EVIDENCE    OF    THE    INSPIRATION 

3;  1  Pet.  2.  21  5  4.  13  j — God  supports  the  righteous  under 
them,  Ps.  9.  1  ;  34.  19  ;  37.  24  ;  41.3;  55.  22  ;  Prov.  24. 
16 ;  Lam.  3.  31,  &c. ;  1  Cor.  10.  13  ;  2  Cor.  12.  8  ;  2  Tim. 
3.  11  ;  2  Pet.  2.  9.  This  David  experienced,  Ps.  31.  "I 
will  be  glad  and  rejoice  in  thy  mercy :  for  thou  hast  consider- 
ed my  trouble  j  thou  hast  known  my  soul  in  adversities."  In 
the  deepest  adversities,  when  all  forsook  me,  then  I  found 
Thee  to  be  my  Friend  and  Supporter.  Cicero  says,  "Amicus 
certus  in  re  incerla  cernitur  :"  equivalent  to,  "A  friend  in 
need  is  a  friend  indeed  ;"  and  such  a  Friend  is  God  :  human 
friendships  may  fail  j  but  the  Friend  of  sinners  never. — An 
abundant  recompense  will  be  made  for  them,  Matt.  5.  10; 
Luke  6.  22  ;  Rom.  8.  18 ;  2  Cor.  4.  17 ;  Jam.  1.  12  ;  1  Pet. 
1.  7  J  21.  9  ;  3.  15  ;  4.  13  ;  Rev.  2.  10  ;  7.  13-17  ;— we  may 
desire,  and  pray  for  deliverance  out  of  them,  2  Kings  20.  1  ; 
2  Chron.  33.  12  ;  Ps.  6.  1  ;  7.  1  ;  18.  3,  &c. ;  Matt.  26.  39; 
2  Cor.  12.  8;  Jam.  5.  13; — how  to  behave  to  those  who 
suffer  them,  2  Kings  8.  2,  9  ;  Job  2.  11  ;  6.  14  ;  16.  5  ;  30. 
25  ;  Ps.  35. 13  ;  Is.  58.  7,  &c. ;  Matt.  25.  35  ;  Rom.  12.  15 ; 
2  Tim.  1.  16-18 ;  Heb.  13.  3  ;  Jam.  1.  27. 

(50.)  Of  Resignation  *o  tlie  Divine  will, — in  Aaron,  Lev. 
10.  3  ;— in  Eli,  1  Sam.  3.  18  ;— in  Job,  Job  1.  20  ;— in  David, 
2  Sam.  15. 26  ;  Ps.  39.  9  ;— in  Hezekiah,  2  Kings  20. 29  ;— in 
Mary,  Luke  1.  38  ; — in  Jesus,  Matt.  26.  42 ;  Mark  J4.  36 ;  Luke 
22.  42  ;  John  18.  11  ; — in  Paul,  Phil.  4.  11  ; — recommended 
to  the  church.  Jam.  4.  10. 

(51.)  Of  Trust  in  God, — a  duty,  and  motives  to  it,  Job  38. 
41  ;  Ps.  22.  4  ;  31.  19  ;  37.  3  ;  56.  3  ;  91.  2  ;  104.  27  ;  115. 
9  ;  118.  8  ;  125.  1  ;  147.  9  ;  Prov.  16.  20  ;  28.  25  ;  29.  25  ; 
30.  5  ;  Jer.  17.  5,  7  ;  39.  18  ;  1  Pet.  5.  7  \— declarations  of  it, 
by  Hezekiah,  2  Kings  18.  5  ;— by  Asa,  2  Chr.  14.  11  ;— by 
David,  Ps.  3.  6;  27.  3  ;  57.  1  ;  61.  4  ;— by  Isaiah,  Is.  12. 
2  ; — by  Paul,  2  Tim.  1.  12  ;  4.  18  ; — in  any  thing  besides 
God  censured,  Job  31.  24  ;  Ps.  33.  16  ;  44.  6  ;  49.  6  ;  52.  7 ; 
62.  10  ;  118.  8  ;  146.  3  ;  Is.  30.  1  ;  31.  1 ;  Jer.  17.  5  ;  1  Tim. 
6.  17. 

(52.)  Of  the  Fear  of  God, — recommended,  Deut.  6.  13; 
10.  12  ;  Josh.  24.  14 ;  1  Sam.  12.  24 ;  1  Chr.  16.  25  ;  Ps.  2. 
11;  33.  8;  Prov.  3.  7;  23.  17;  Ecc.  12.  13;  Mai.  1.6; 
Heb.  12.  28;  1  Pet.  2.  17;— motives  to  it,  Deut.  32.  39;  1 
Sam.  2.  6  ;  Job  13.  11  ;  28.  28  ;  Ps.  34.  7,  9  ;  76.  7  ;  103. 
13,  17 ;  111.  10  ;  130.  4  ;  Prov.  1.  7  ;  14.  26 ;  Matt.  10.  28 ; 
Luke  1.  50; — opposed  to  presumption,  Prov.  28.  14;  Rom 


i 


OF  THE  SACRED  SCRIPTURES.  195 

11.  20;  1  Cor.  10.  12;  Phil.  2.  12;  Heb.  4.  1;  12.  28; 
1  Pet.  1.  17; — happy  effects  of  it,  Ps.  25.  12  ;  112.  1  ;  Prov. 
9.  10;  16.  6;  19.  23;  22.  4;  Ecc.  8.  12  ;— marks  of  it, 
Prov.  8.  13  ; — of  punishment,  a  motive  to  obedience,  Job  31. 

23  ;  Luke  12.  5  ;  2  Cor.  5.  11  ;— the  effect  of  guilt,  Gen  3. 

8  ;  4.  14  ;  32.  7  ;  Acts  16.  38  ;  24.  25 ;  James  2.  19  ;— o/ 
man,  the  bounds  of  it,  Deut.  7.  17,  &c.  ;  Ps.  56.  4  ;  118.  6  ; 
Prov.  29.  25;  Is.  8.  12;  51.  7;  Matt.  10.  26;  Heb.  12. 

(53.)  Of  the  Love  of  men  to  God,  Deut.  6.  5  ;  10.  12  ;  Josh. 
23.  11  ;  Ps.  31.  23;  Matt.  22.  37; — how  to  be   expressed, 

1  John  2.  5  ;  4.  21  ;  5.  3. 

(54.)  Of  the  Hope  of  eternal  life^ — is  founded  on  the 
promises  and  merits  of  Christ,  Col.   1.  27;  1  Thess.  1.  3  : 

2  Thess.  2.  16;  Tit.  1.  2; — said  to  be  saved  by  it,  Rom.  8. 

24  ; — rejoicing  in  it,  12.  12  ; — a  motive  to  virtue,  Rom.  15. 
4,  13;  Heb.  3.  6  ;  1  Pet.  1.  13. 

(55.)  0{  Despair, — to  be  guarded  against,  Ps.  34.  19;  37. 
24;  113.  7;  140.  12;  145.14;  Luke  18.  1 ;  2  Cor.  4.  8;  Gal. 
6.  9;  2  Thess.  3.  13  ;  Heb.  12.  3. 

(56.)  Of  Contentment, — recommended,  Prov.  30.  8,  9  ;  Heb. 
13.  5  ;  1  Tim.  6.  6  ;  1  Cor.  7.  20  ;— of  Esau,  Gen.  33.  9  ;— 
of  Barzillai,  2  Sam.  19.  35  ; — of  the  Shunammite,  2  Kings  4. 
13;— of  Paul,  Phil.  4.  11. 

(57.)  Of  Anxiety, — about  worldly  things,  to  be  avoided. 
Matt.  6.  25  ;  13.  22  ;  Luke  12.  22 ;  John  6.  27  ;  1  Cor.  7.  32  ; 
Phil.  4.  6;  1  Tim.  6.  8. 

(58.)  Of  Conversion, — of  sinners  acceptable  to  God,  Matt. 
18.  14;  Luke  15.  7,  10; — will  ensure  salvation,  Ezek.  18. 
27  ;  Luke  15.  18,  &c.  ; — beneficial  to  those  that  promote  it, 
Dan.  14.  3  ;  1  Tim.  4.  16  ;  James  5.  19  ; — the  signs  of  it,  Is. 

1.  16;  Joel  2.  13;  James  4.  8. 

(59.)  Of  Salvation^  or  deliverance, — is  from  God  only,  Ps. 
3.  8  ;  Is.  43.  11  ;  Hos.  13.  4  ;  Jon.  2.  9  ;— or  Divine  favor, 
offered  to  all,  Ezek.  18.  32  ;  33.  11  ;  John  1.  9,  29  ;  1  Tim. 

2.  4  ;  Tit.  2.  11  ;  2  Pet.  3.  9  ;  1  John  2.  2  -.—through  the 
mediation  of  Christ,  John  3.  17  ;  12.  32  ;   14.  6  ;  Acts  4.  12. 

(60.)  Of  Confession, — of  Christ,  a  necessary  duty.  Matt. 
10.32;  Mark  8.  38;  Luke  9.  26;  12.8;  Rom.  10.9;  2  Tim.  2. 
12  ;  1  John  2.  23  ;  4.  15  ',—to  God,  Judg.  10.  10,  15 ;  Ezra 
9.  5  ;  Neh.  1.  6  ;  Ps.  32.  5  ;  38.  18  ;  41.  4  ;  51.  3  ;  119.  67, 
176  ;  Prov.  28.  13  ;  Jer.  3.  13  ;  Dan.  9.  5,  20  ;  1  John  1.  8, 

9  ; — to  one  another,  Lev.  5.  5  ;  Num.  5.  7  ;  Matt.  3.  6  ;  Mark 
1.  5  ;  Acts  19.  18  ;  James  5.  16. 


196  EVIDENCE  OF  THE  INSPIRATION 

(61.)  Of  the  Gospel,  The  word  Gospel,  from  the  Anglo- 
Saxon  god,  good,  and  spell,  a  message  or  tidings,  denotes 
good  tidings,  exactly  corresponding  to  the  original  term 
EYArrEAION,  from  tv,  good,  and  ayytlia,  a  message  or  ti- 
dings; which  is  evidently  intended  to  point  out  the  good  mes- 
sage, or  "  glad  tidings  of  great  joy,  to  all  people,"  peace  and 
reconciliation  by  Christ  Jesus,  which  God  by  them  proclaims 
to  the  world.  The  blessings  of  it,  Rom.  1.  16;  1  Cor.  1. 
18  ;  Eph.  2.  1,  &c. ;  1  Pet.  1.1,  &c.  ; — superior  to  the  law 
of  Moses,  John  1.  17;  2  Cor.  3.  7; — the  danger  of  rejecting 
it,  Mark  16.  16;  Luke  10.  16;  John  3.  36  ;  12.48;  Heb.  2.  3  ; 
10.  28  ;  12.  25  ; — to  whom  it  is  hidden,  2  Cor.  4.  3,  4  ;— no 
other  to  be  preached,  Gal.  1.  8,  9; — the  remarkable  propa- 
gation of  it,  Mark  4.  30  ;  John  12.  32;  Acts  2.  41  ;  4.  4 ;  6. 
7  ;  12.  24  ;  13.  49  ;  19.  20  ;   1  Cor.  16.  9. 

(62.)  Of  the  Commandments, — the  ten  delivered  by  God 
from  Mount  Sinai,  Ex.  20. 1,  &:c  ;  Deut.  5.  6,  &c. ; — not  abro- 
gated by  Christ,  Matt.  5.  17  ;  Mark  10.  17;  Luke  18.  18; 
— keeping  them  not  a  condition  of  life,  Matt.  19.  17;  Mark 
10.  19;  Luke  18.  20. 

(63.)  Of  Moral  duties, — exhortation  to  them,  Rom.  22.  2, 
&c. ;  Eph.  4.  2;  5.  1,  &c.  ;  Phil.  4.  8  ;  Col.  3.  1  ;  1  Thess. 
4.  1  ;  5.  4  ;  Tit.  3.  8  ;  Heb.  13.  1,  &c. ;  1  Pet.  1.  15  ;  2  Pet.  1. 
5  ; — comprised  in  a  small  compass,  Mic.  6.  8  ;  Matt.  7.  12  j 
22.  37;  Gal.  5.  14. 

(64.)  Of  the  Duty  of  man — in  general,  Deut.  10.  12;  Josh. 
22.  5  ;  Ps.  1.  1,  &c.  ;  Ezek.  18.  5  ;  Hos.  12.  6  ;  Mic.  6.  8  ; 
Zech.  7.  9  ;  8.  16  ;  Matt.  19.  16  ;  22.  37  ;  1  Tim.  6.  11  ;  2 
Tim.  2.  22  ;  Tit.  2.  11,  &c. ;  James  1.  27  ■,—a  difference  in 
its  value,  1  Sam.  15.  22  ;  Hos.  6.  6  ;  Matt.  9.  13 ;  12.  7  ;  23. 
23;  Luke  11.  42. 

ip5.)  Of  Perseverance  in  duty — enjoined.  Matt.  10.  22  ;  24. 
13  ;  Luke  9.  62  ;  Acts  13.  43  ;  1  Cor.  15.  58  ;  16.  13  ,  Col. 
1.  23  ;  2  Thess.  3.  13  ;  1  Tim.  6.  14  ;  Heb.  3.  6,  14  ;  10. 
38;  2  Pet.  3.  17;  Rev.  2.  10,25. 

(66.)  0(  Instability — censured,  1  Kings  18.  21 ;  Hos.  6.  4; 
Eph.  4.  14  ;  Col.  1.  23  ;  James  T.  6. 

(67.)  Of  Marriage, — its  institution.  Gen.  2.  21  ; — indissolu- 
ble. Matt.  19.  5,  "  And  said.  For  this  cause  shall  a  man  leave 
father  and  mother,  and  shall  cleave  to  his  wife  :  and  they 
twain  shall  be  one  flesh  ?"  cleave,  7rpo(XKo\\r,er,(r€Tai,  "  shall  be 
cemented  to  his  wife,"  as  the  Hebrew  p^l,  davak,  implies  ;  a 
beautiful  metaphor  forcibly  intimating  that  nothing  but  death 


OF    THE    SACRED    SCRIPTURES.  197 

can  separate  them.  "  Wherefore  they  are  no  more  twain, 
but  one  flesh.  What  therefore  God  hath  joined  together,  let 
no  man  put  asunder  ;"  joined  together,  awci^tv^cv,  "  hath  yoked 
together,"  as  oxen  in  the  plough,  where  each  must  pull  equally 
in  order  to  bring  it  on.  Among  the  ancients,  they  put  a  yoke 
upon  the  necks  of  a  new  married  couple,  or  chains  on  their 
arms,  to  show  that  they  were  to  be  one,  closely  united,  and 
pulling  equally  together  in  all  the  concerns  of  life. — 1  Cor. 
6.  16;  Eph.  5.  31  ;— unlawful  ones,  Lev.  18.  1,  &c. ;  with 
strangers  forbidden  to  the  Jews,  Ez.  10.  1  ;  Neh.  13.  23  ; — 
lawful  for  all  Christians,  1  Cor.  7.  38  ;  1  Tim.  5.  14 ;  Heb. 
13.  4  ;— when  prudent,  1  Tim.  5.  14  ;  1  Cor.  7.  2,  9.  "  Let 
every  man  have  his  own  wife,  and  let  every  woman  have  her 
own  husband."  In  strictness,  as  Dr.  Campbell  observes,  I 
have  no  right  to  call  that  i^iov,  own,  which  I  enjoy  in  common 
with  others  ;  and  no  woman  can  call  any  man  tSiov  avrjp,  "  her 
own  husband,"  whom  she  has  in  common  with  other  women. 
In  the  New  Testament  we  have  always  iSios  avrjp,  never  iSia  ywr], 
*'  his  own  wife  ;"  which  is  the  more  remarkable,  as  no  such 
an  expression  occurs  in  the  Septuagint.  For,  during  that  dis- 
pensation, things  were  on  a  different  footing.  The  words 
rendered  "  his  own  wife,"  are,  rrjv  eavTov  ywr] ;  for  there  was  not 
the  same  reason  for  the  explicitly  strong  restriction,  on  that 
side,  which  is  contained  in  the  word  iSiog.  This  is  absolutely 
decisive  against  polygamy  ;  and  places  the  husband  and  the 
wife  entirely  on  the  same  ground  ;  and  as  much  forbids  him  to 
take  another  woman,  as  it  does  her  to  cohabit  with  another  man. 
Not  prudent  in  time  of  persecution,  1  Cor.  7.  1,7,  26. — St. 
Paul  evidently  gave  this  advice  in  reference  to  the  necessi- 
ties of  the  church,  or  what  he  calls  (ver.  26)  the  present  dis- 
tress ;  for  it  would  be  perfectly  absurd  to  imagine,  that  an 
inspired  apostle  would,  in  the  general,  discountenance  mar- 
riage, since  it  was  of  the  greatest  importance  to  the  existence 
and  happiness  of  future  generations,  and  expressly  agreeable 
to  a  divine  institution. — Between  persons  of  different  religions, 
censured,  Gen.  34.  14  ;  Deut.  7.  3  ;  Josh.  23.  12  ;  2  Kings 
8.  18 ;  2  Cor.  6.  14  ;— none  in  heaven.  Matt.  22.  30  ;  Mark 
12.  25  ;  Luke  20.  35  ; — attended  with  feasting,  Gen.  29.  22  ; 
Matt.  22.  3  ;  John  2.  1  ; — the  happiness  of  a  suitable  one,  Pr. 
12.  4  ;  18.  22  ;  19.  14  ;  31.  10,  &c. ;— the  misery  of  an  un- 
suitable one,  Pr.  12.  4  ;  19.  13  ;  21.  9,  19  ;  25.  24  ;  27.  15. 
(68.)  Of  Husbands— their  duty,  Gen.  2.  24  ;  Pr.  5.  15, 
17* 


198  EVIDENCE    OF    THE    INSPIRATION 

18  ;  Mai.  2.  14,  15 ;  1  Cor.  7.  3  ;  Eph.  5.  25  ;  Col.  3.  19  , 
1  Pet.  3.  7. 

(69.)  Of  Wives — not  to  be  slandered,  Deut.  22.  13  ; — when 
not  to  cohabit  with,  Lev.  20.  18  ;  their  duty,  Gen.  3.  16;  Eph. 
5.  22  ;  Col.  3.  18  ;  Tit.  2.  5  ;   1  Pet.  3.  1. 

(70.)  Of  Chastity— recommended,  1  Thess.  4.  3  ;  Col.  3. 
5  ; — an  example  of  it  in  Joseph,  Gen.  39.  7  ; — in  Job,  31.  1. 

(71.)  0{  AduUery—iorhidden,  Exod.  20.  14;  Lev.  18  20; 
Deut.  5.  18  ; — punishable  with  death.  Lev.  20.  10;  Deut.  22. 
22  ;— will  be  punished  by  God,  Mai.  3.  5  ;  1  Cor.  6.  9  ;  Heb. 
13.  4; — not  to  be  committed  in  thought,  Matt.  5.  28  ; — the 
temporal  evils  of,  Prov.  6.  26,  32  ;  motives  to  avoid  it,  Prov. 
5.  15;  6.  32. 

(72.)  Of  Parents— to  be  honored,  Exod.  20.  12  ;  Deut.  5. 
16  ;  Eph.  6.  2  ; — law  against  cursing  them,  Exod.  21.  17; 
Lev.  20.  9  ;  Pr.  20.  20  ; — or  smiting  them,  Exod.  21.  15  ; — 
their  duty,  to  educate  their  children  religiously.  Gen.  18.  19 ; 
Deut.  4.  9  ;  6.  6,  7  ;  11.  19  ;  32.  46  ;  Ps.  78.  5  ;  Pr.  22.  6  ; 
Joel  1.  3;  Eph.  6.  4;  not  to  spare  necessary  correction,  1 
Sam.  3.  13  ;  Pr.  13.  24  ;  19.  18  ;  22.  15  ;  23.  13,  14  ;  29. 
15,  17  ; — not  to  discourage  them  too  much,  Eph.  6.  4  ;  Col. 
3.  31  ; — to  provide  for  their  children,  2  Cor.  12.  14  ;   1  Tim. 

5.  8  ; — partiality  to  children  to  be  avoided.  Gen.  37.  3, 
4;  Matt.  22.  16;  1  Tim.  5.  21; — their  joy  or  sorrow  from 
their  children's  education,  Pr.  10.  1;  15.  20;  17.  21,25; 
19.  13  ;  29.  15,  17  ;— examples,  of  Abraham,  Gen.  18.  19  ; — 
of  David,  1  Chr.  28.  9  ;— of  Job,  Job  1.  5  ;— of  Lemuel,  Pr. 
31.  1 ; — of  the  parents  of  Timothy,  2  Tim.  1.5;  3.  15. 

(73.)  0(  Children — to  be  instructed.  Gen.  18.  19;  Deut 
4-.  9;  6.6;  11.  19;  Ps.  78.  5;  Eph.  6.  4^',— their  duty,  to 
regard  the  directions  of  th§ir  parents,  Lev.  19.  3 ;  Pr.   1.  8 , 

6.  20  ;  13.  1  ;  15.  5  ;  23.  22  ;  Luke  2.  51  ;  Eph.  6.  1  ;  Col. 
3.  20; — not  to  grieve  their  parents,  Prov.  19.  62; — not  to 
rob  their  parents,  Prov.  28.  24 ; — not  to  despise  them,  Deut. 
27.  16;  Pr.  15.  5,20;  23.  22;  30.  17;  Ezek.  22.  7 ;— to 
honor  and  maintain  them,  Ex.  20.  12  ;  Deut.  5.  16  ;  Eph.  6. 
2,  3 ; — the  smiting  of  their  parents  punishable  with  death, 
Ex.  21.  15;  Lev.  20.  9;  Deut.  21.  18,  &c. ;— not  to  bear 
malice,  but  to  love  one  another,  John  13.  34  ;  15.  12,  17; 
Rom.  12.  9,  10 ;  Heb.  13.  1  ;  1  John  2.  9,  10  ;  3.  23  ;  4.  7, 
11,  20  ;  to  sufier  for  the  sins  of  their  parents  to  the  third  and 
fourth  generation,  Ex.  20.  5  ;  Deut.  5.  9  ; — this  to  be  reversed. 

'Ezek.  18.  1,  &€. ; — good,  a  blessing  to  their  parents,  Pr.  10. 


OF    THE    SACRED    SCRIPTURES.  199 

1  ;  15.  20  ;  23.  24  ;  27.  11  ;  29.  3  ; — wicked,  and  undutiful,  a 
disgrace  and  a  curse,  Pr.  10.  1  ;  17.  21,  25  ;  19.  13  ;  28.  7; 
29.  15. 

(74.)  or  Brethren — to  forgive  each  oilier,  Matt.  5.  23,  24  ; 
18.  21,  22  ; — to  bear  one  another's  burdens,  and  admonish 
each  other.  Gal.  6.  2  ;  2  Thess.  3.  13-15  ; — to  confess  their 
faults,  and  pray  for  each  other.  Jam.  5.  16  ; — to  love  each 
other,  Rom.  12.  10;  1  Thess.  4.  9;  Heb.  13.  9  ;— how  to 
prevent  anger  and  hatred  between,  Matt.  18.  15. 

(75.)  Of  Masters — their  duty  to  instruct  their  servants  as 
well  as  their  children.  Gen.  18.  19  ;  Josh.  24.  15  ;  Acts  10. 

2  ; — not  to  permit  th^m  to  labor  on  the  sabbath,  Ex.  20.  10  ; 
— to  use  them  with  tenderness,  Lev.  25.  43,  46,  53  ;  Deut. 
24.  14 ;  Job  31.13;  Matt.  8.  5  ;  Luke  7.  2  ;  Col.  4.  1  ;  Eph. 
6.  9 ; — to  pay  them  duly.  Lev.  19.  12  ;  Deut.  24.  15  ;  Jer. 
22.  13;  xMal.  3.  5;  Jam.  5.  4. 

(76.)  Of  Servants — laws  concerning  them,  Ex.  21.  2,  26, 
&c. ; — fugitive,  not  to  be  delivered  up,  Deut.  23.  15  ; — not 
to  be  oppressed,  24.  14  ; — an  Israelite  to  have  his  liberty  in 
the  seventh  year,  or  at  the  Jubilee,  Ex.  21.  2  ;  25.  40  ; — their 
duty,  to  be  diligent  and  obedient,  Eph.  6.  5-7  ;  Col.  3.  22  ;  1 
Tim.  6.  1  ;  Tit.  2.  9  ;  1  Pet.  2.  18;— not  to  purloin.  Tit.  2. 
10; — not  to  be  slothful  or  wasteful,  Pr.  18.  9  ;  John  6.  12. 

(77.)  Of  Magistrates — to  be  respected,  Ex.  22.  28  ;  Deut. 
17.  8,  &LC. ;  Acts  23.  5  ; — heathen,  to  be  obeyed  by  Christians, 
Rom.  13.  1,  3  ;  Tit.  3.  1  ;  1  Pet.  2.  13  ; — not  a  terror  to  the 
good,  but  to  the  evil,  4.  7. 

(78.)  Of  Old  age-^to  be  respected,  Lev.  19.  32  ;  1  Tim. 
5.  1  ; — what  renders  it  valuable  and  venerable,  Pr.  21.  31  ; 
20.  29  ; — the  infirmities  of  it,  Ecc.  12.  1,  &c. ;  as  exemplified 
in  Barzillai,  2  Sam.  19.  33-40.  The  whole  of  this  little 
episode  is  extremely  interesting,  and  contains  an  afl!'ecting 
description  of  the  infirmities  of  old  age.  The  venerable  and 
kind  Barzillai  was  fourscore  years  old  ;  his  ear  was  become 
dull  of  hearing,  and  his  relish  for  even  royal  dainties  was 
gone  :  the  evil  days  had  arrived  in  which  he  was  constrained 
to  say,  "  I  have  no  pleasure  in  them  :"  (Ecc.  12.  1.)  Non 
eadem  vini,  atque  cibi,  torpente  jmlato,  gaudio,  "  Nor  wine,  nor 
food,  his  torpid  palate  please."  (Juvenal,  Sat.  x.  v.  203.)  As 
he  was  too  old  either  to  enjoy  the  pleasures  of  a  court,  or  to 
be  of  any  further  service  to  the  king,  he  finishes  his  affecting 
address  to  the  aged  monarch,  with  the  request  that  he  would 
6nff*er  him  to  enjoy  what  old  men  naturally  desire,  to  "  die  in 


200  EVIDENCE  OF  THE  INSPIRATION 

mine  own  city,  and  be  buried  by  the  grave  of  my  father  and 
my  mother  ;"  at  the  same  time  commending  his  son  Chimham 
to  his  kind  offices.  The  duty  required  of  it,  Tit.  2.  2 ; — of 
the  antedilm-ians,  Gen.  5.  1,  &c. 

(79.)  Of  Young  persons — their  duty,  Lev.  19.  32  ;  Pr.  1. 
8 ;  Ecc.  12.  1 ;  Isa.  3.  5  ;  Lam.  3.  27  ;  Tit.  2.  6  ;  1  Pet.  5. 
5 ;  examples  of  good  ones  :  Obadiah,  1  Kings  18.  12  ; — 
Josiah,  2  Chr.  34.  3  ;— Jesus,  Luke  2.  52  ;— Timothy,  2  Tim. 

3.  15  ; — bad  ones  :  Er,  the  son  of  Judah,  Gen.  38.  7 ; — the 
sons  of  Eli,  1  Sam.  2.  12  ;  3.  3,  22 ;— Absalom,  2  Sam.  15. 
2,  &:c. ; — those  that  mocked  Elisha,  2  Kings  2.  23. 

(80.)  Of  Truth— ox  sincerity,  Ps.  15.  2;  51.  6  j  Pr.  3.  3; 
8.  7;  12.  17,  19;  1  Cor.  5.  8;  Eph.  4.  25  ;— purity  of  inten- 
tion, Josh.  24.  14  ;  1  Sam.  12.  24  ;  Ps.  15.  2  ;— Christian  faith. 
Gal.  3.  1  ;  Jam.  5.  19. 

(81.)  Of  I,ymD-_forbidden,  Lev.  19.  11;  Pr.  24.  28  ;  Eph. 

4.  25  ;  Col.  3.  9  ;— hateful  to  God,  Pr.  6.  16,  17 ;  12.  22  ;— 
threatened  with  severe  punishment,  Ps.  5.  6  ;  Pr.  12.  19  ; 
19.  5,  9;  Rev.  21.  8,  27; — abominable  in  the  sight  of  men> 
Ps.  101.  7 ;  119.  163  ;  120.  2  ;  Pr.  13.  5  ;  19.  22  ;— charac- 
teristic  of  a  wicked  man,  Ps.  52.  3;  58.  3  ;  Pr.  14.  5,  25; 
Isa.  30.  9 ; — comes  from  the  devil,  John  8.  44  ;  Acts  5.  3  ; — 
examples,  of  Cain  to  God,  Gen.  4.  9  ; — of  Sarah,  18.  15  ; — of 
Jacob  to  his  father,  27.  18  ;  of  the  prophet  in  Bethel,  1  Kings 
13.  18; — of  Gehazi,  2  Kings  5.  25; — of  Ananias  and  Sap- 
phira,  Acts  5.  1,  &c. 

(82.)  Of  Honesty — in  our  dealings  enjoined,  Lev.  19.  13, 

35  ;  Deut.  25.  13  ;  Pr.  11.  1  ;  20.  10,  14.  "  It  is  naught,  it 
is  naught,  saith  the  buyer  :  but  when  he  is  gone  his  way,  then 
he  boasteth."  Such  tricks  in  trade,  if  not  actionable,  are 
certainly  dishonest ;  and  to  make  them  a  subject  of  boast  is 
to  proclaim  that  a  man  is  an  artful  knave,  who  has  met  with 
another  simple  enough  to  be  cheated.  St.  Augustin  (De 
Trinat.  1.  xiii.  c.  3)  relates,  that  a  certain  mountebank,  having 
promised  to  show  what  was  in  every  man's  heart,  stood  up, 
and  in  a  single  sentence  redeemed  his  pledge  :  "  Vili  vultis 
emere,  et  caro  vendere."  "  You  all  wish  to  buy  cheap,  and 
to  sell  dear."  He  was  applauded  ;  for  every  one  felt  it  to  be 
a  description  of  his  own  heart,  and  was  satisfied  that  all 
others  were  similar.  Pr.  20.  23  ;  28.  8  ;  Jer.  17.  11  ;  Hos. 
12.  7;  Mic.  6.  8,  11;  Mark  10.  19. 

(83.)  Of  Selling — frauds  to  be  avoided  in  it.  Lev.  19.  13. 

36  ;  25.  14  ;   Pr.  11.  1  ;   16.  11  ;  20.  10.  23. 


OF  THE  SACRED  SCRIPTURES.  201 

(84<.)  Of  Theft— (oThidden,  Ex.  20.  15  ;  Deut.  5.  19  ;  Eph. 
4.  28  ;— laws  relating  to  it,  Ex.  22.  1  ;^Num.  5.  5. 

(85.)  Of  Equity — the  great  rule  of  it,  Lev.  19.  18;  Matt. 
7.  12;  22.  39;  Rom.  13.  8;  James  2.  8  ; — Justice  required 
of  man,  Deut.  16.  20  ;  Jer.  20.  3  ;  Matt.  7.  12;  Luke  6.  31  ; 
Rom.  13.  7;  Phil.  4.  8;  Isa.  66.  1  ;  Ezek.  45.  9  ;  Mic.  6.  8. 

(86.)  Of  Partiality— \o  be  avoided,  Matt.  22.  16  ;  .Jam.  2. 

1,  9;  Jude  16. 

(87.)  Of  Meekness — exercise  of,  required.  Gal.  6.  1 ;  Eph. 

4.  1,  2  ;  1  Tim.  6.  11 ;  2  Tim.  2.  25  ;— the  fruit  of  the  Spirit, 
Gal.  5.  22,  23  ;  Eph.  5.  9  ;— its  blessedness,  Ps.  25.  8  ;  37. 
11;   147.6;   149.4;  Pr.  3.  34;   Isa.  57.   15;  66.2;  Matt. 

5.  5  ;  11.  29  ;  Col.  3.  12  ;  Jam.  3.  13  ;— of  Abraham  to  Lot, 
Gen.  13.  8  ;— of  Moses,  Num.  12.  3  ;— of  Micaiah  to  the 
prophet  Zedekiah,  1  Kings  22.  24  ; — of  Jeremiah,  Jer.  26.  14  ; 
—of  Jesus,  Isa.  53.  7  ;  Matt.  11.  29  ;  John  18.  19,  &c. 

(88.)  Oi  Patience, — recommended,  Job  2.  10;  Ps.  37.  1, 
7  ;  Pr.  3.  11  ;  24.  10 ;  Ecc.  7.  8  ;  Mic.  7.  7,  9 ;  Luke  21. 
19  ;  Rom.  12.  12  ;  1  Thess.  5.  14  ;  Heb.  10.  36  ;  12.  1,  &c. ; 
Jam.  1.  3;  5.  7;  1  Pet.  2.  19  ;  2  Pet.  1.  6  ;— of  Moses, 
Num.  12.  3  ;— of  Job,  Job  1.  20;— of  David,  Ps.  40.  1  ;— of 
the  Thessalonians,  1  Thess.  1.  3  ; — of  the  religious  in  former 
times,  Heb.  10.  34  ;— of  Christ,  Isa.  53.  7  ;   1  Pet.  2.  23. 

(89.)  Of  Charity,  and  general  benevolence. — Charity,  from 
the  Latin  charitas,  properly  signified  love,  though  now  re- 
stricted to  alms-giving.  Recommended,  Ex.  23.  4  ;  Lev.  19. 
18  ;  Deut.  15.  7  ;  22.  1  ;  Job  31.  16,  &c. ;  Pr.  24.  17  ;  25. 
21  ;  Ecc.  11.1;  Matt.  7.  12  ;  22.  39  ;  James  2.  8. 

(90.)  0{  Love, — brotherly.  Lev.  19.  18;  Matt.  22.  39;  John 
13.  34  ;  15.  12,  17  ;  Rom.  12.  9,  10 ;  13.  8  ;  1  Cor.  13.  1  ; 
Gal.  5.  6,  13  ;  6.  2  ;  Col.  3.  14  ;  1  Thess.  3.  12  ;  4.  9 ;  Eph. 
5.  1,  32  ;  5.  2  ;  Phil.  2.  1 ;   1  Tim.  1.  5  ;  Heb.  13.  1  ;  James 

2.  8  ;  1  Pet.  1.  22 ;  3.  8  ;  4.  8  ;  1  John  2.  9  ;  3.  10,  23  ;  4. 
7,  11,  20;  2  John  5  ; — not  in  word  but  in  deed,  John  3.  18, 
*'  My  little  children,  let  us  not  love  in  word,  neither  in  tongue  ; 
but  in  deed  and  in  truth."  "  If  love  consisted  in  word  only, 
then  love  ceaseth  as  soon  as  the  word  is  pronounced.  Such 
was  the  love  between  Balak  and  Balaam.  But  if  love  con- 
sisteth  not  in  word,  it  cannot  be  dissolved  ;  such  was  the  love 
of  Abraham,  Isaac,  Jacob,  and  the  rest  of  the  patriarchs." 
Yalkut  Rubeni,  fol.  145.  4.  The  peculiar  law  of  the  gospel, 
John  13.  34,  "  A  new  commandment  I  give  unto  you.  That 
ye  love  one  another  ;  as  I  have  loved  yon,  that  ye  also  love 


202  EVIDENCE    OF    THE    INSPIRATION 

one  another."  The  Mosaic  law  commanded  men  to  "  love 
their  neighbor  as  theiWselves  ;"  and  this  implied  that  recipro- 
cal and  social  love  of  believers  of  which  our  Lord  spake  : 
but  this  was  now  to  be  explained  with  new  clearness,  enforced 
by  new  motives  and  obligations,  illustrated  by  a  new  example, 
obeyed  in  a  new  manner,  and  carried  to  anew  extent.  They 
were  required  to  love  each  other  for  his  sake,  and  in  imita- 
tion of  him, — "  even  as  I  have  loved  you," — and  be  ready  on 
all  occasions  to  lay  down  their  lives  for  each  other.  By  this 
the  primitive  Christians  were  particularly  known  among  the 
Gentiles  :  "  See,  said  they,  how  they  love  one  another  ;  and 
are  ready  to  lay  down  their  lives  for  each  other."  John  15. 
12,  17  ;  Gal.  6.  2  ;   1  John  3.  23  ;  4.  21. 

(91.)  Of  Crw.c//y,— forbidden,  Gen.  49.  5,  &c. ;  Deut.  25. 
3  ;  Pr.  11.  17  j  12.  10  ;  Ezek.  18.  18  ;— of  Simeon  and  Levi, 
Gen.  34.  25  ;  49.  5  ;— of  Pharaoh,  Ex.  1.  14  ;— of  Adonibe- 
zek,  Judg.  1.  7  ; — of  Menahem,  2  Kings  15.  16  ; — of  Jehoram, 
2  Chr.  21.  4  ;— of  Herod  the  great,  Matt.  2.  16. 

(92.)  Of  Mercy,— \\ie  duty  of  man,  Pr.  3.  3  ;  Zech.  7.  9  ; 
Luke  6.  36  ;  10.  30,  &c. ;  Rom.  12.  8;  Col.  3.  12;  Jam.  3. 
17;— the  reward  of  it,  Ps.  37.  26;  112.  4,  &c.  ;  Pr.  3.  4; 

11.  17  ;  16.  6  ;  21.  21  ;  Isa.  58.  6 ;  Matt.  5.  7 ;  Luke  6.  35 ; 
Jam.  2.  13. 

(93.)  Of  Sympathy^ — recommended,  Ecc.  7.  2,  4  ;  Rom. 

12.  15;  1  Cor.  12.  26;  Gal.  6.  2;  Heb.   13.  3;  1  Pet.  3.  8. 
(94.)  Of  £mjy,— condemned.  Job  5.  2  ;  Ps.  37.  1  ;  Pr.  3. 

31  ;  14.  30 ;  23.  17 ;  24.  19 ;  27.  4  ;  Rom.  13.  13  ;  1  Cor. 
3.  3 ;  Gal.  5.  21  ;  James  3.  14  ;  5.  9  ;  1  Pet.  2.  1. 

(95.)  0{  Hatred, — to  be  guarded  against.  Lev.  19.  17;  Pr. 
10.  12,  18  ;  26.  24  ;  1  John  2.  9 ;  3.  15  ;  9.  20. 

(96.)  Oi  Anger, — general  advice  to  repress  it,  Ps.  37.  8; 
Pr.  16.  32  ;  "  He  that  is  slow  to  anger  is  better  than  the 
mighty  ;  and  he  that  ruleth  his  spirit  than  he  that  taketh  a 
city."  So  Ovid,  Fortior  est  qui  se,  quam  qui  fortissima  vincit 
moenia,  nee  virtus  altius  ir(B  potest,  "  He  is  more  of  a  hero  who 
has  conquered  himself,  than  he  who  has  taken  the  best  forti- 
fied city."  (See  also  Horace,  Odar.  I.  2,  Od.  2.)  Alexander, 
who  conquered  the  world,  was  a  slave  to  intemperate  anger ; 
and  in  a  fit  of  it  slew  Clitus,  one  of  his  most  intimate  friends. 
Q.  Curtius,  1.  viii.  c.  i.  Arrian,l.  iv.  &  Plutarch  in  x\lexandro. — 
Pr.  17.  14  ;  Eph.  4.  26,  31  ;  Col.  3.  8  ;  James  1.  19;— ex- 
poses a  man,  and  makes  him  incapable  of  friendship,  Pr.  22. 
24  ;  25.  8,  28  ;  a  mark  of  folly  or  madness,  Job  5.  2  ;  Pr.  12. 


OF  THE  SACRED  SCRIPTURES.  203 

16;  U.  29  ;  19.  11  ;  27.  3 ;  29.  20 ;— may  bring  a  man  lo 
destruction,  Job  5.  2  ;  Pr.  19.  19  ;  Matt.  5.  22 ; — one  of  the 
works  of  the  flesh,  Gal.  5.  20; — comes  from  pride,  Pr.  13. 
10;  21.  24; — its  efl:'ects  on  others,  Pr.  15.  1,  18;  17.  14-; 
26.  21  ;  29.  22;  30.  33  ; — may  be  innocent,  Eph.  4.  26  ; — 
how  pacified,  Pr.  15.  1  ;  16.  24  ;  25.  15  ;  Ecc.  10.  4  ;  Matt. 
5.  25  ; — Potiphar's  wife  to  Joseph,  39.  13  ; — Simeon  and  Levi 
to  the  Shechemites,  34.  27  ;  49.  6  ; — of  Balaam  to  his  ass, 
Num.  22.  27;  of  Moses,  Num.20.  10  ;  Ps.  106.  33  ;— of  Saul 
to  Jonathan,  1  Sam.  20.  30 ; — of  Jonah,  Jonah  4.  1  ; — of  the 
Jews  against  Jesus,  Luke  4.  20  ; — of  the  elder  son  in  the 
parable  of  the  prodigal,  15.  28  ; — of  reasonable  anger,  of  Jacob 
Avith  Laban,  Gen.  31.  36  ; — of  Moses  with  the  sons  of  Aaron, 
Lev.  10.  16  ; — at  the  rebellion  of  Korah,  &c.,*Num.  16.  15; 
— after  the  battle  with  the  Midianites,  31.  14  ; — of  Jesus  with 
the  Pharisees,  Mark  3.  5  ; — of  God  for  sin,  Gen.  6.  7  ;  30. 
1,  2;  Ex.  4.  14. 

(97.)  Of  ilftf/zce— forbidden,  Gen.  34.  7,  25;  37.  5,  18; 
Pr.  17.  5;  24.  17;  26.24;  Mark  6.  17;  1  Cor.  5.  8;  14. 
20;  Eph.  4.  31  ;  Col.  3.  8;  Tit.  3.  3  ;  1  Pet.  2.  1,  16— of 
Cain  to  Abel,  Gen.  4.  8  ; — of  Esau  to  Jacob,  27.  41  ; — of  Saul 
to  David,  1  Sam.  19.  10  ; — of  Joab  to  Abner,  2  Sam.  3.  27  ; — 
of  Haman  to  Mordecai,  Esth.  3.  6  ; — of  the  scribes  and  Phari- 
sees to  Jesus,  Mark  11.  18,  &c. 

(98.)  0[  Peace— to  be  cultivated,  Ps.  34.  14;  133.  1  ;  Pr. 
3.  30  ;  15.  17  ;  17.  1,  14,  17  ;  20.  3  ;  25.  8  ;  Zech.  8.  19  ; 
Mark  9.  50  ;  Rom.  12.  18  ;  14.  19  ;  2  Cor.  13.  11  ;  1  Thess. 
5.  13  ;  Heb.  12.  14  ;  2  Tim.  2.  22  ;  1  Pet.-  3.  11  ;— by  what 
means,  Pr.  15.  1  ;  25.  9,  15  ;  Col.  3.  13  ;  1  Thess.  4.  11  ;— 
given  by  Jesus,  John  14.  27  ; — of  God,  Phi'   4.  7. 

(99.)  Of  Peace  makers, — their  blessedness,  Matt.  5.  9 ; 
James  3.  18. 

(100.)  Of  Quarrels— io  be  avoided,  Pr.  3.  30;  17.  14-  ;  20. 
3  ;  25.  8  ;  Col.  3.  13  ; — whence  they  arise,  Jam.  4.  1. 

(101.)  Of  the  Tongue — the  importance  of  governing  it,  Ps. 
39.  1  ;  Jam.  3.  2,  &c.  ;  double,  censured,  1  Tim.  3.  8. 

(102.)  Of  Reviling  or  raz7mo-— forbidden.  Matt.  5.  22  ;  1  Cor. 
6. 10  ;  1  Pet.  2.  23  ;  3.  9  ;  2  Pet.  2.  1 1  ;  Jude  9  ;— to  be  avoid- 
ed, 1  Cor.  5.  11. 

(103.)  Of  Taciturnity — recommended,  Pr.  11.  12;  14.  3; 
17.  28  ;  Mic.  7.  5  ;  Jam.  1.  19  ;— should  be  properly  timed, 
Pr.  25.  15;  29.  11. 


204  EVIDENCE    OF    THE    INSPIRATION 

(104.)  Of  Scolding — clamorous,  censured,  Pr.  15.  1  ;  Ep.>», 
4.  31. 

(105.)  Of  the  Whisperer — an  odious  character,  Pr.  16.28; 
Rom.  1.  29  ;  2  Cor.  12.  20. 

(106.)  Of  Tale-bearing— cei\^Mxedi,  Lev.  19.  16;  Pr.  11. 
13  ;  17.  9  ;  18.  8  ;  20.  19  ;  26.  20,  22  ;  1  Tim.  5. 13  ;  1  Pet. 
4.  15. 

(107.)  Of  False  Witness — laws  against  it,  Ex.  23.  1 ;  Deut' 
19.  16,  &c.  ;— strictly  forbidden,  Ex.  20.  16 ;  Pr.  6.  16,  19  ; 
19.  5,  9,  28;  21.  28;  25.  18. 

(108.)  Of  Covetousness—{oxh\Mer\,  Ex.  20.  17  ;  Deut.  5. 
21  ;  Rom.  7.  9  ;  13.  9  ;— censured,  Pr.  23.  7  ;  Luke  12.  15  ; 
1  Cor.  6.  10  ;  Eph.  5.  5  ;  Col.  3.  5  ;  1  Tim.  6.  9  ;  Heb.  13. 
5;  1  John  2.  15; — threatenings  against,  Is.  57.  17;  Jer.  6. 
12,  13  ;  Mic.  2.  1,  2;  Hab.  2.  9,  11  ;  Rom.  1.  18,  29 ;— of 
Achan,  Josh.  7.  21  ; — of  Gehazi,  2  Kings  5.  20  ; — of  Balaam, 
Num.  22.  17,  21  ;  31.  8;  2  Pet.  2.  15  ;  Jude  11 ;— of  Ahab, 
1  Kings  21.  22; — of  Judas  Iscariot,  Matt.  26.  14; — of  Ana- 
nias and  Sapphira,  Acts  5.  1,  &c. ; — the  folly  of  it,  Ecc.  4. 
8.  "  The  covetous  man  nothing  can  satisfy,"  as  the  poet 
Saady  has  observed,  "  but  the  dust  that  fills  his  mouth  when 
laid  in  the  grave."  The  more  he  gets,  the  more  he 
would  get  ;  for  Crescit  amor  nummi,  quantum  ipsa  pecunia 
crescit,  "  The  love  of  money  increases,  in  proportion  as 
money  itself  increases."  A  man  may  possess  much  earthly 
goods,  and  yet  have  neither  the  heart  nor  power  to  enjoy 
them.  Possession  and  fruition  are  not  necessarily  joined  to- 
gether ;  and  this  is  also  among  the  vanities  of  life,  and  was, 
and  still  is  a  very  "  common  evil  among  men."  It  belongs 
to  God  as  much  lo  give  the  power  to  enjoy,  as  it  does  to  give 
earthly  blessings.  This  a  wise  heathen  clearly  saw  and 
well  expressed  :  Di  tibi  divitias  dederunt^  artemque  fruendiy 
"  The  gods  have  given  thee  riches,  and  the  art  to  enjoy 
them."  Horace,  Ep.  I.  i.  ep.  4,  v.  7.  "  An  untimely  birth 
is  better  than  he"  (Eccles.  6.  3),  which  seems  to  come  into 
the  world  in  vain,  leaves  it  in  obscurity  and  disgrace,  has  no 
name  to  be  remembered,  and  has  neither  seen  the  sun,  nor 
known  any  thing — even  "  this  hath  more  rest  than  the  other" 
— the  miser,  who,  with  his  coffers  filled,  should  have  lived  a 
thousand  years,  and  had  a  hundred  children,  "  whose  soul 
was  not  filled  with  good,"  who  never  could  have  enough,  nor 
yet  enjoy  what  he  had.  It  had  rest  in  the  womb,  and  now 
rests  in  the  gravQ  ;  its  pain  was  transient ;  its  unhappiness  a 


OF    THE    SACRED    SCRIPTURES.  205 

mere  negation  of  pleasure  ;  and  it  lived  not,  as  the  miser,  to 
incur  guilt  and  misery. 

(109.)  Of  Concupiscence  (inordinate  affection) — censured, 
Ex.  20.  17  ;  Gal.  5.  16  ;   1  Thess.  4.  5  ;   1  Pet.  2.  11. 

(110.)  Of  jBnftery— censured,  Ex.  23.  8  ;  Deut.  16.  19  ;  Job 
15.  34 ;  Pr.  17.  23  ;  29.  4  ;  Ecc.  7.  7 ;  Is.  5.  23  ;  Ezek.  13. 
19  ;  Amos  2.  6. 

(111.)  Of  C/5wry— laws  against  it,  Ex.  22.  25  ;  Lev.  25. 
36  ;  Deut.  23.  19  ;— censured,  Pr.  28.  8  ;  Ezek.  18.  8,  13, 
17;  22.  12  ; — may  be  taken  of  strangers,  Deut.  23.  20. 

(112.)  Oi  Exaction — censured,  Neh.  5.  6  ;  10.  31  j  Ezek. 
22.  12  ;  45.  9;  Matt.  18.  28  :  Luke  3.  13. 

(113.)  Of  0/?pre552on— forbidden,  Ex.  22.  21  ;  Ps.  12.  5  ; 
Pr.  22.  16,  22  ;  Jer.  22.  17  ;  Ezek.  22.  29  ;  Mic.  2.  2 ; 
Zech.  7.  10. 

(114.)  Of  Restitution  for  injuries — enjoined,  Ex.  22.  5; 
Lev.  6.  4  ;  Num.  5.  7  ;  not  only  confession,  but  restitution, 
in  every  possible  case,  is  necessary  in  order  to  obtain  for- 
giveness. 1  Sam.  12.  3  ;  Ezek.  33.  15  ;  "  The  sin  is  not 
forgiven,  unless  that  which  is  taken  away  be  restored  ;"  says 
Augustine.     Luke  19.  8. 

(115.)  Of  Self-interest — to  be  disregarded,  1  Cor.  10.  24  ; 
Phil.  2.  21  ;  2  Tim.  4.  10 ;— of  Nabal,  1  Sam.  25.  10. 

(116.)  Of  Z>cm^— censured.  Lev.  19.11;  25.14;  Ps.5.6; 
55.  23  ;  Pr.  20.  17 ;  Jer.  22.  13  ;  1  Cor.  6.  8  ;— of  others,  to 
be  guarded  against,  Pr.  14.  15  ; — in  matters  of  religion,  Jer. 
29.  8  ;  Matt.  24.  4  ;  Eph.  5.  6  ;  2  Thess.  2.  3  \—self  Is.  30. 
10;— James  1.  22,  26. 

(117.)  Of  Hypocrisy— censMX^A,  Job  8.  13;  15.  34;  27. 
8  ;  36.  13  ;  Is.  29.  13  ;  33.  14  ;  58.  2  ;  59.  5  ;  "  They  hatch 
cockatrice's  eggs,  and  weave  the  spider's  web ;"  weak  and 
unstable,  says  Mr.  Paxton,  as  the  spider's  web  are  all  the 
professions  and  works  of  the  hypocrite.  The  filaments  which 
compose  the  flimsy  texture  in  which  she  dwells  are  finely 
spun,  and  curiously  woven  ;  but  a  single  touch  dissolves  the 
fabric  :  equally  frail  and  evanescent  are  his  wisest  and  most 
elaborate  contrivances.  She  fabricates  her  web  to  be  at  once 
a  covering  to  herself,  and  a  snare  to  her  neighbor  ;  and  for 
the  same  odious  purposes  he  assumes  the  garb  of  religion : 
but  the  deceitful  veil  which  he  throws  over  the  deformity  of 
his  character  can  remain  only  a  short  time  ;  like  the  spider's 
web,  it  shall  soon  be  swept  away,  and  his  loathsome  form 
exposed  to  every  eye.     Like  her  he  shall  perish  in  the  ruins 

18 


206  EVIDENCE    OF    THE    INSPIRATION 

of  the  habitation  which  he  constructed  with  so  much  care, 
and  where  he  reposed  with  such  fatal  security.  Jer.  3.  10; 
Ezek.  33.  31  ;  Matt.  6.  2,  5 ;  7.  21 ;  23.  13,  23,  28 ;  24.  51  ; 
Luke  12.  1  ;  16.  15;  1  Pet.  2.  1  ;  Rev.  3.  1. 

(118.)  0(  Pride,  or  conceit— reproved,  Ps.  101.  5  ;  131.  1; 
138.  6 ;  Pr.  3.  7 ;  6.  17  ;  8.  13  ;  14.  16 ;  16.  18  ;  17.  19  ; 
21.  4 ;  26.  12 ;  29.  23  ;  Ecc.  7.  16  ;  Is.  5.  21  ;  Jer.  9.  23  ; 
Luke  1.  51  ;  18.  9  ;  Rom.  12.  16 ;  1  Cor.  4.  7  ;  8.  2  ;  2  Cor. 
10.  18;  Gal.  6.  3;  Phil.  2.  3;  Jam.  4.  6; — or  ambition  to 
exalt  one's  self,  Ps.  131.  1  ;  Pr.  17.  19;  18.  2;  25.  6 ;  Jer. 
45.  5  ; — reproved.  Matt.  18.  1  ;  20.  20  ;  Luke  22.  24  ;  Mark 
9.  34  ;  10.  42  ;  Luke  11.  43  ;  14.  9  ;  Rom.  12.  16  ;  1  Thess. 

2.  6  ; — motives  to  guard  against  it,  Ps.  10.  4  ;  12.  3  ;  18.  27 ; 
Pr.  6.  17  ;  13.  10  ;  15.  25 ;  16.  5  ;  28.  25  ;  Is.  14.  13,  &c. ; 
—the  marks  of  it,  Ps.  13.4;  Pr.  17.  19;  30.  12;  Matt.  23. 
5  ;  Luke  11.  43;  John  7.  18  ; — of  Korah,  Dathan,  and  Abi- 
ram,  Num.  16.  1  ; — of  Haman,  Esth.  3.  1,  &c.  ; — of  Nebu- 
chadnezzar, Dan.  4.  30  ; — of  Simon  Magus,  Acts  8.  9,  10; — 
of  Herod  Agrippa,  12.  22. 

(119.)  Of  i^M/m%— recommended,  Ps.  138.  6;  144.  3; 
Pr.  11.2;  16.19;  18.12;  22.4;  25.7.  Be  humble ;  af- 
fect not  high  things ;  keep  thyself  quiet ;  and  thou  shall  live 
at  ease,  in  safety,  and  in  peace.  "  Why  was  it,"  says  a  wise 
heathen  on  this  subject,  "  that  Da3dalus  winged  his  way  safely, 
while  Icarus  his  son  fell,  and  gave  name  to  the  Icarian  sea  ? 
Was  it  not  because  the  son  flew  aloft,  and  the  father  skimmed 
the  ground?  For  both  were  furnished  with  the  same  kind  of 
wings.  Believe  me,  that  he  who  lives  privately,  lives  safely  ; 
and  every  one  should  live  within  his  own  income.  Envy  no 
man  ;  pray  for  a  quiet  life,  though  it  should  not  be  dignified ; 
seek  a  friend  ;  and  associate  with  thine  equals."  Ovid,  Trist, 
1.  iii.  El.  4..  V.  21-28.  Is.  57.  15  ;  Mic.  6.  8  ;  Matt.  18.  4  ; 
23.  12  ;  Luke  18.  14;    Rom.  12.  3,  10,  16;    Phil.  2.  3;  Col. 

3.  12  ;  James  4.  10  ;  1  Pet.  2.  17  ;  5.  5  ; — examples  of  it  in 
Elijah,  1  Kings  19.  4; — Daniel,  Dan.  2.  30; — the  Psalmist, 
Ps.  131.  1  ; — John  the  Baptist,  Luke  3.  16  ;— Peter,  Acts  3. 
''2  ;  10.  26  ;— Paul  and  Barnabas,  14.  15  ;— Paul,  1  Cor.  15. 
9;  2  Cor.  12.  11;  Eph.  3.  8 ;   1  Tim.  1.  15. 

(120.)  Of  Mocking— d.i  others  censured.  Job  13.  9  ;  Ps.  35. 
16;  Pr.  17.  5;  30.  17; — of  Ishmael  at  the  birth  of  Isaac, 
Gen.  21.9  ; — of  young  men  at  Elisha,  2  Kings  2.  23  ; — of  the 
Athenians  at  Paul's  preaching.  Acts  17.  32. 

(121.)  Of  Scoffers — at  God  and  religion  described  and  con- 


J 


OF  THE  SACRED  SCRIPTTTRES.  207 

demned,  Ps.  1.  1  5  Pr.  3.  34  ;  9.7;  13.1;  14.6;  Is.  29. 
20;  2  Pet.  3.  3  ; — at  their  neighbors,  censured,  Pr.  10.  10. 

(122.)  Of  Obedience, — the  rewards  of  it.  Lev.  25.  18  ;  26. 
3,  &c.;  Deut.  11.  13,  22;  28.  1,  &c. ;  30.  1,  &c.  ;— with 
threatenings  in  case  of  disobedience,  Deut.  8.  1,  &c. ;  29.  9, 
&c. ; — must  be  universal,  2  Cor.  7.  1 ;  Jam.  2.  ]0,  11  ; — bet- 
ter than  sacrifice,  1  Sam.  15.  22  ;  Ps.  50.  8  ;  51.  16  ;  Pr.  15. 
8  ;  Is.  1.  1 1,  &c. ;— Jer.  7.  21  ;  Hos.  6.  6  ;  Am.  5.  22  ;  Mic. 
6.  6;  Matt.  9.  13  ;   12.  7. 

(123.)  Of  Disobedience;,  curses  attending  it,  Lev.  20.  14; 
Deut.  28.  15. 

(124.)  Of  Temperance, — recommended,  Pr.  23.  1  ;  1  Cor. 
9.  25  ;   Gal.  5.  23  ;  Eph.  5.  18  ;   Tit.  1.  8  ;  2.  2  ;  2  Pet.  1.  6. 

(125.)  Oi  Drunkenness — censured,  Pr.  20.  1  ;  23.  31  ;  Is. 
5.  22  ;  Luke  21.  34  ;  Rom.  13.  13  ;  1  Cor.  5,  11  ;  Eph.  5. 
18  ;  1  Thess.  5.  7  ;  1  Pet.  4.  3  ; — leads  to  other  vices,  Pro. 
23.  31-33  ;  Is.  5.  11,  &c.  ;  28.  7  ;  Hos.  4.  11  ;  Hab.  2.  5  ;— 
to  poverty,  Pr.  23.  21  ;— destroys  health,  Pr.  23.  29,  30  ; — 
the  cause  of  quarrels,  Pr.  23.  29,  30  ; — excludes  from  the 
kingdom  of  heaven.  Matt.  24.  49 ;  Luke  12.  45  ;  1  Cor.  6. 
10  ;  Gal.  5.  21  ; — examples  of  it,  of  Noah,  Gen.  9.  21  ; — of 
Lot,  Gen.  19.  33,  35  ;— of  Nabal,  1  Sam.  25.  36  ;— of  Elah, 

1  Kings  16.  9;— of  Benhadad,  1  Kings  20.  16. 

(126.)  Of  j¥wr6/er— forbidden,  Ex.  20.  13;  Deut.  5.  17;— 
punishable  with  death,  Gen.  9.  6 ; — laws  relating  to  it.  Num. 
35.  30;  Lev.  24.  17  ; — uncertain,  how  expiated,  Deut.  21.  1  ; 
— of  Abel  by  Cain,  Gen.  4.  8  ; — of  the  sons  of  Gideon,  Judg. 
9.  5,  24  ; — of  Abner  by  Joab,  2  Sam.  3.  27  ; — of  Amasa  by 
Joab,  2  Sam.  20.  8  ;— of  Baasha  by  Zimri,  1  Kings  16.  9  ; — 
of  Naboth  by  Ahab,  1  Kings  21.  8  ; — of  Zechariah  by  Joash, 

2  Chr.  24.  21  ;— of  Zechariah  king  of  Israel  by  Shallum,  2 
Kings  15.  10; — of  Amon  by  his  servants,  2  Kings  21.  23. 

(127.)  Of  Revenge — to  be  refrained  from.  Lev.  19.  18; 
Pr.  20.  22  ;  24.  29 ;  Matt.  5.  39  ;  Rom.  12.  19  ;  1  Thess.  5. 
15;  1  Pet.  3.  9. 

(128.)  Of  Enemies, — their  cattle  to  be  brought  to  them  if 
found  astray,  Ex.  23.  4  ; — their  misfortunes  not  to  be  rejoiced 
at.  Job  31.  29  ;  Ps.  35.  13  ;  Pr.  24.  17  ;— good  to  be  done  for 
their  evil,  Pr.  25.  21  ;  Matt.  5.  44  ;  Luke  6.  27,  35. 

(129.)  Of  Fornication — forbidden  to  the  Israelites,  Lev.  19. 
29  ;  Deut.  23.  17  ; — a  law  concerning  it,  Deut.  22.  28  ; — cen- 
sured in  general,  Pr.  2.  16  ;  5.  3  ;  6.  25  ;  7.  6  ;  22.  14  ;  23.  27  : 
29.  3  ;  31.  3  ;  Ecc.  7.  26  ;   IIos.  4.  11  ;   Matt.  15.  19  ;  Mark 


208  EVIDENCE    OF    THE    INSPIRATION 

7.  21 ;  Acts  15.  20  ;  Rom.  1.  29  ;  1  Cor.  5.  9  ;  6.  9  ;  13. 15 
2  Cor.  12.  21  ;  Gal.  5.  19;  Eph.  5.  3,  5  ;  1  Thess.  4.  3 
1  Tim.  1.  10;  Heb.  12.  16;  13.4;  Rev.  2.  14,  20;  21.8 
22.  15  ;— motives  to  avoid  it,  Pr.  2.  16  ;  5.  3  ;  6.  24  ;  7.  5 
9.18;  29.3;  Hos.  4.  10;  iCor.  6.  18;  Eph.  5.  5  ;  Col 
3.5;  Heb.  13.  4;  Jude  7  ;  Rev.  21.  8  ;  22.  15  ;— laws  re 
lating  to  it,  Ex.  22.  16  ;  Lev.  19.  20  ; — the  price  of  it  not  to 
be  given  to  the  sanctuary,  Dent.  23.  18. 

(130.)  Of  Scnsiiality — censured.  Am.  6.  4;  Luke  16.  19, 
&c.;  1  Cor.  15.  32;  Jam.  5.  5. 

(131.)  Of  Lusts — of  the  flesh  to  be  repressed,  Matt.  5.  29  ; 

15.  19  ;  Rom.  8.  13  ;  1  Cor.  9.  27  ;  Gal.  5.  16,  19  ;  Col.  3. 
5  ;  1  Pet.  2.  11  -,— unnatural,  Rom.  1.  26  ;  Eph.  5.  12  ;  1 
Thess.  4.  5. 

(132.)  Of  the  Flesh, — the  motions  of  it  tending  to  sin, 
Rom.  7.  5  ; — not  to  walk  after  it,  but  after  the  Spirit,  Rom.  8. 
9, 12  ;  13.  14  ; — the  works  of  it,  Gal.  5.  19  ; — to  be  abstained 
from,  1  Pet.  2.  11;  2  Pet.  2.  10. 

(133.)  Of  the  Body, — to  be  kept  pure,  Rom.  12.  1  ;  1  Cor. 
6.  13  ;  1  Thess.  4.  4 ;— not  to  be  disfigured,  Lev.  19.  28;  21. 
5  ;  Deut.  14.  1  ; — changed  at  the  resurrection,  Matt.  22.  30  ; 

1  Cor.  15.  42,  51;  Phif.  3.  21. 

(134.)  Of  Self-denial— Si  Christian  duty.  Matt.  16.  24 ;  Mark 

8.  34  ;  Luke  9.  23. 

(135.)  Of  Purity  of  heart,  or  perfection  of  character — re- 
quired, Rom.  6.  19  ;'Eph.  1.4;  Phil.  2.  15  ;  2  Pet.  3.  14; 
— respecting  the  works  of  the  flesh,  Gal.  5.  16;  Eph.  5.  3; 
Col.  3.  5;   1  Pet.  2.  11. 

(136.)  Of  the  Heart — should  be  pure.  Josh.  24.  14  ;  1  Sam. 

16.  7  ;  1  Chr.  28.  9  ;  29.  17  ;  Ps.  7.  8  ;  24.  4  ;  51.6;  73.  1 ; 
119.80;  125.4;  Pr.  4.  23  ;  23.26;  24.9;  Matt.  5.  8 ;  Luke 
8.  15;  11.  39;  Rom.  2.  29 ;  1  Tim.  1.  5  ;  2  Tim.  2.  22; 
James  4.  8  ; — the  evidence  of  its  being  so,  Ps.  15.  4 ;  Matt. 
12.  35;  15.  18;  Luke  6.  45;  James  3.  11  ;— under  the 
direction  of  God,  and  therefore  a  subject  of  prayer,  1  Kings 
8.  58;  Ps.  51.  10;  119.  36;  141.4;  Jer.  32.  40  ;   Gal.  4.  6; 

2  Thess.  3.  5. 

(137.)  Of  Thoughts — govern  the  actions,  and  therefore  to 
be  attended  to,  Pr.  4.  23  ;  23.  7  ;  Matt.  5.  28,  &c. ;  15.  18; 
Acts  '26.  9  ;  Rom.  2.  15  ;  2  Cor.  10.  5  ;    1  Tim.  1.  13. 

(138.)  Of  Wishes — evil,  to  be  suppressed.  Job  31.  1,  30, 
Ps.  40.  14. 

(139.)  Oi  Perfection— io  be  aimed  at,  1  Kings  8.  61  ;  Matt. 


OF    THE    SACRED    SCRIPTURES.  209 

5.  48  ;  Luke  6.  36  ;  2  Cor.  13.  9,  11  ;   Eph.  5.  1  ;  Heb.   13. 
21  ; — not  attainable  by  man,  Job  4.  18  ;   15.  14 ;  Pr.  20.  9. 

(140.)  Of  Merit — not  to  be  pleaded  with  God,  Deut.  9.  4  ; 
Job  35.  7 ;  Pr.  16.  2  ;  Rom.  4.  2  ;  11.  6  ;  2  Tim.  1.  9  ;  Tit. 
3.  5. 

(141.)  Of  Ingratitude — censured,  Ps.  7.  4;  100.  7,  &c. ; 
Pr.  17.  13  ;  Jer.  3.  5  ;  2  Tim.  3.  2  ; — of  Pharaoh's  butler  to 
Joseph,  Gen.  40.  23  ; — of  the  Israelites  to  the  family  of 
Gideon,  Judg.  8.  34 ;— of  Saul  to  David,  1  Sam.  18.  6,  &c. 

(142.)  Of  Murmuring — or  unreasonable  complaining,  cen- 
sured, 1  Cor.  10. 10  ;  Phil.  2.  14  ;  Jude  16  ;— of  the  Israelites 
at  Moses  in  Egypt,  Ex.  5.  20;  14.  11  ; — at  Marah,  Ex.  15. 
23  ; — at  Sin  for  want  of  bread,  Ex.  16.  2  ; — for  water,  Ex.  17. 
2; — at  Taberah,  Num.  11.  1; — at  the  report  of  the  spies, 
Num.  14.  1 ; — after  the  death  of  Korah,  &c.,  Num.  16.  41 ; — 
loathing  manna,  &c.,  Num.  21.  5. 

(143.)  Of  Infidelity,  or  unbelief— ihe  causes  of  it,  John  5. 
44  ;  2  Cor.  4.  4  ;  Eph.  2.  2  ;  2  Thess.  2.  12  ;— consequences 
of,  Matt.  24.  11,  12;  2  Tim.  3.  2-5;  2  Pet.  2.  12 ;— the 
danger  of  it,  Mark  16.  16  ;  Luke  12.  46  ;  Rom.  1.  28  ;  2  Tim. 
2.  12  ;  Rev.  21.  8; — of  the  Israelites,  Ps.  106.  24 ;— of  the 
inhabitants  of  Nazareth,  Matt.  13.  57  ; — of  the  brethren  of 
Jesus,  John  7.  5  ; — of  the  Jews  at  Jerusalem,  John  12.  37  ; — 
at  the  preaching  of  Paul,  Acts  12.  44. 

(144.)  Of  Infidels  or  Unbelievers — Christians  should  not 
marry  with  them,  2  Cor.  6.  14,  15,  19 ; — to  be  shunned,  Matt. 
6.  15  ;  Rom.  16.  17 ;  1  Tim.  6.  5  ;  Phil.  3.  2  ;  2  Thess.  3.  6, 
14  ; — how  to  be  distinguished  in  order  to  be  avoided,  1  Thess. 
5.  21  ;  1  John  4.  1-3  ; — threatenings  of  God  against,  Pr.  3. 
34  ;  19.  29  ;  Jer.  14.  15  ;  23.  32  ; — obstinate,  their  fate,  Mark 
16.  16;  Luke  12.46;  Heb.  3.  19 ;  4.  1 ;  Rev.  19.  20;  20. 
10;  21.  8. 

(145.)  Of  Conscience — common  to  all  men,  Pr.  20.  27  ; 
Rom,  2.  14,  15  ; — a  weak  one  to  be  respected,  Rom.  14.  2  ; 
1  Cor.  8.  12  ; — the  happiness  of  a  good  one.  Job  27.  6  ;  Pr. 
14.  14;  28.  1;  29.  6  ;  Rom.  14.  22;  2  Cor.  L  12;  Gal.  6. 
4  ;  1  Tim.  1.19;  1  John  3.  19,  21  ;  Acts  23.  1  ;  24.  16  ;  1 
Cor.  4.  4  ;  2  Tim.  1.  3  ;  Heb.  13.  18  ;— the  terror  of  an  evil 
one.  Gen.  42.  21  ;  2  Sam.  24.  10;  Ps.  38.  3  ;  40.  12;  Pr. 
14.  14  ;  18.  14  ;  28.  1  ;  29.  6  ;  Matt.  27.  3  ;  Acts  24.  25  ; 
Tit.  1.  15. 

(146.)  Of  Temptations — whence  they  arise,  Jam.  1.  13; — 
18* 


210  EVIDENCE    OF    THE    INSPIRATION 

to  be  guarded  against,  Matt.  6.  13  ;  26.  41  ;  Epli.  6.  10,  &c. ; 

1  Pet.  5.  9. 

(147.)  Of  the  Tempting  of  God— censured,  Ex.  17.  2,  7; 
Dent.  6.  16;  Ps.  78.  19;  95.  9;  Is.  7.  12;  Malt.  4.  7 ;  1 
Cor.  10.  9. 

(148.)  Of  Company— hsid,  to  be  avoided,  Ps.  1.  1  ;  26.  4  ; 
Pr.  1.  10;  2.  12;  4.  14,  15;  12.  11  ;  13.20;  14.7;  19.  27; 
22.  24  ;  28.  7,  19  ;  29.  24  ;  Rom.  1.  32  ;   1  Cor.  5.  9  ;   15.  33  ; 

2  Cor.  6.  14  ;  Eph.  5.  7 ; — may  be  necessary,  and  do  good, 
Matt.  9.  10;  11.19;  Mark  2.  15;  Luke  15.2;  iCor.  5.  10; 
1  Thess.  5.  14  ; — of  the  virtuous,  beneficial,  Pr.  13.  20. 

(149.)  Of  Example — good,  to  be  followed,  Luke  10.  37; 
John  8.  39  ;   1  Cor.  4.  16  ;  11.  1 ;  Phil.  3.  17;  4.  9  ;  1  Thess. 

I.  7  ;  2  Thess.  3.  9 ;  Heb.  6.  12  ;  James  5.  10  ',—evil,  to  be 
avoided,  1  Cor.  10.  6  ;  2  Pet.  2.  6  ;  Jude  7  ; — of  Christ,  Matt. 

II.  29 ;  John  13.  15,  34  ;  Rom.  15.  5 ;  Phil.  2.  5  ;  Heb.  3. 
1  ;  12.  2  ;  1  Pet.  2.  21  ;  1  John  2.  6. 

5.  From  the  harmony  of  the  Sacred  Writers.  Of  this  the  doc- 
trines and  precepts  exhibited  under  the  preceding  head  will 
furnish  ample  confirmation,  especially  if  the  parallel  pas- 
sages of  the  several  texts  referred  to  be  consulted.  It  will, 
therefore,  only  be  necessary  here  to  state  a  few  evidences 
of  their  agreement,  derived  from  the  undesigned  coincidences 
discoverable  in  the  writings  of  the  apostles,  and  to  recon- 
cile any  apparent  discrepances  that  occur. 

Of  undesigned  coincidences,  the  following  may  be  taken  as  a 
sample  ;  and  for  a  further  elucidation  of  this  subject,  the  reader 
is  referred  to  the  excellent  work  of  Dr.  Paley,  entitled  Horae 
Paulinae. 

Acts  xxvii.  20.  "  For  this  cause  therefore  have  I  called  for 
you,  to  see  you,  and  to  speak  with  you :  because  that  for  the 
hope  of  Israel  I  am  bound  with  this  chain."  That  is,  the 
chain  with  which  he  was  bound  to  the  *'  soldier  that  kept  him" 
(ver.  16);  a  mode  of  custody  which  Dr.  Lardner  has  shown 
was  in  use  among  the  Romans,  It  is  in  exact  conformity, 
therefore,  with  the  truth  of  St.  PauFs  situation  at  this  time, 
hat  he  declares  himself  to  be  "  an  ambassador  in  a  c/mm," 
iv  a\vcti  (Eph.  vi.  20) ;  and  the  exactness  is  the  more  re- 
markable, as  a>i"^'f,  a  chain,  is  nowhere  used  in  the  singular 
number  to  express  any  other  kind  of  custody. 

Rom.  XV.  19.  "  Through  mighty  signs  and  wonders,  by 
the  power  of  the  Spirit  of  God  ;  so  that  from  Jerusalem,  and 


OF  THE  SACRED  SCRIPTURES.  211 

round  about  unto  Illyricum,  I  have  fully  preached  the  gospel 
of  Christ."  Illyricum,  or  Illyria,  was  a  country  of  Europe, 
lying  N.  and  N.  W.  of  Macedonia,  on  the  eastern  coast  of 
the  Adriatic  gulf,  opposite  Italy.  It  was  distinguished  into 
two  parts  :  Liburnia  north,  now  Croatia  ;  and  Dalmatia  south, 
still  retaining  the  same  name.  The  account  of  St.  Paul's 
second  visit  to  the  peninsula  of  Greece,  (Acts  xx.  1,)  says 
Dr.  Paley,  leads  us  to  suppose,  that,  in  going  over  Macedonia, 
he  had  passed  so  far  west,  as  to  come  into  those  parts  of  the 
country  which  were  contiguous  to  Illyricum,  if  he  did  not  enter 
Illyricum  itself.  The  history  and  the  epistle  therefore  so  far 
agree  ;  and  the  agreement  is  much  strengthened  by  a  coin- 
cidence of  time ;  for  much  before  the  time  when  this  epistle 
was  written,  he  could  not  have  said  so,  as  his  route,  in  his 
former  journey,  confined  him  to  the  eastern  side  of  the  penin- 
sula, a  considerable  distance  from  Illyricum. 

Rom.  xvi.  3.  *'  Greet  Priscilla  and  Aquila,  my  helpers  ia 
Christ  Jesus."  Had  the  notes  of  time  in  this  epistle  fixed 
the  writing  of  it  to  any  date  prior  to  St.  Paul's  first  residence 
at  Corinth,  the  salutation  of  Aquila  and  Priscilla  would  have 
contradicted  the  history,  because  it  would  have  been  prior  to 
his  acquaintance  with  these  persons.  If  they  had  fixed  it 
during  that  residence  at  Corinth,  during  his  journey  to  Jeru- 
salem, or  during  his  progress  through  Asia  Minor,  an  equal 
contradiction  would  have  been  incurred,  because,  during  all 
that  time,  they  were  either  with  St.  Paul,  or  abiding  at 
Ephesus.  Lastly,  had  they  fixed  this  epistle  to  be  either 
contemporary  with  the  first  epistle  to  the  Corinthians,  or 
prior  to  it,  a  similar  contradiction  would  have  ensued,  for 
they  were  then  with  St.  Paul.  As  it  is,  all  things  are  con- 
sistent. 

2  Cor.  viii.  19.  "  And  not  that  only,  but  who  was  also 
chosen  of  the  churches  to  travel  with  us  with  this  grace, 
which  is  administered  bjsiiis  to  the  glory  of  the  same  Lord, 
and  declaration  of  your  ready  mind."  By  "  this  grace"  is 
meant  the  charitable  contributions  for  the  saints  in  Judea; 
respecting  which.  Dr.  Paley  has  some  excellent  remarks. 
There  is,  he  observes,  a  circumstance  of  nicety  in  the  agree- 
ment between  the  two  epistles,  which,  I  am  convinced,  the 
author  of  a  forgery  would  not  have  hit  upon,  or  which,  if  he 
had  hit  upon  it,  he  would  have  set  forth  with  more  clearness. 
The  Second  Epistle  speaks  of  the  Corinthians  as  having  be- 
gun this  eleemosynary  business  a  j^ear  before,  (ver.  10,  ch. 


212  EVIDENCE    OF    THE    INSPIRATION 

ix.  2.)  It  appears,  however,  from  other  texts  in  the  epistle, 
that  the  contribution  was  not  yet  collected,  or  paid  ;  for 
brethren  were  sent  from  St.  Paul  to  Corinth,  *'  to  make  up 
their  bounty,"  (ch,  ix.  5.)  They  are  urged  "  to  perform  the 
doing  of  it,"  (ver.  11,)  "  and  every  man  was  exhorted  to  give 
as  he  purposed  in  his  heart,"  (ch.  ix.  7.)  The  contribution, 
therefore,  was  in  readiness,  yet  not  received  from  the  con- 
tributors ;  was  begun,  was  forward  long  before,  yet  not 
hitherto  collected.  Now  this  representation  agrees  with 
one,  and  only  with  one,  supposition,  namely,  that  every  man 
had  laid  by  in  store,  had  already  provided  a  fund,  from  which 
he  was  afterwards  to  contribute — the  very  case  which  the 
First  Epistle  authorizes  us  to  suppose  to  have  existed;  for  in 
that  epistle,  St.  Paul  had  charged  the  Corinthians,  "  upon  the 
first  day  of  the  week,  every  one  of  them,  to  lay  by  in  store, 
as  God  had  prospered  him,"  (1  Cor.  xvi.  2.) 

2  Cor.  xiii.  1.  "This  is  the  third  time  I  am  coming  to 
you.  In  the  mouth  of  two  or  three  witnesses  shall  every 
word  be  established."  Here  an  apparently  considerable 
chronological  difficulty  occurs,  the  Apostle  mentioning  his 
design  of  visiting  Corinth  a  third  time ;  whereas  only  one 
visit  before  the  date  of  this  epistle  is  noticed  in  the  Acts, 
(ch.  xviii.  1.)  This  difficulty  is  thus  solved  by  Dr.  Paley, 
with  his  usual  judgment  and  ability  :  at  length,  however,  he 
observes,  it  occurred  to  my  thoughts  to  inquire,  whether  the 
passage  did  necessarily  imply  that  St.  Paul  had  been  at 
Corinth  twice,  or  whether,  when  he  says,  "  This  is  the  third 
time  I  am  coming  to  you,"  he  might  mean  only  that  this  was 
the  third  time  that  he  was  ready,  that  he  was  prepared,  that 
he  intended  to  set  out  on  his  journey  to  Corinth.  I  recollected 
that  he  had  once  before  this  purposed  to  visit  Corinth,  and  had 
been  disappointed  in  this  purpose  ;  which  disappointment 
forms  the  subject  of  much  apology  and  protestation  in  the  first 
and  second  chapters  of  the  epistle#  Now,  if  the  journey  in 
which  he  had  been  disappointed  was  reckoned  by  him  one 
of  the  times  in  which  *'  he  was  coming  to  them,"  then  the 
present  would  be  the  third  time,  i.  e.  of  his  being  ready  and 
prepared  to  come  ;  although  he  had  been  actually  at  Corinth 
only  once  before.  This  conjecture  being  taken  up,  a  farther 
examination  of  the  passage  and  the  epistle,  produced'proofs 
which  placed  it  beyond  doubt.  "  This  is  the  third  time  I  am 
coming  to  you."  In  the  verse  following  these  words  he  adds, 
"  I  told  you  before,  and  foretel  you,  as  if  I  were  present  the 


I 


OF    THE    SACRED    SCRIPTURES.  213 

second  time  ;  and  being  absent,  now  I  write  to  them  which 
heretofore  have  sinned,  and  to  all  other,  that,  if  I  come  again, 
I  will  not  spare."  In  this  verse  the  Apostle  is  declaring  be- 
forehand what  he  would  do  in  his  intended  visit :  his  expres- 
sion, therefore,  "  as  if  I  were  present  the  second  time,"  relates 
to  that  visit.  But  if  his  future  visit  would  only  make  him  pre- 
sent among  them  the  second  time,  it  follows  that  he  had  been 
already  there  but  once.  Again,  in  the  fifteenth  verse  of  the 
tirst  chapter,  he  tells  them,  "  In  this  confidence  I  was  minded 
to  come  unto  you  before,  that  ye  might  have  a  second  benefit." 
Why  a  second,  and  not  a  third  benefit  ?  why  Ssvrepav  and 
not  rpirriv  xdoii/,  if  the  rpirov  ep^oijat,  in  the  thirteenth  chap- 
ter, meant  a  third  visit  ?  for  though  the  visit  in  the  first  chap- 
ter be  that  visit  in  which  he  was  disappointed,  yet,  as  it  is 
evident  from  the  epistle,  that  he  had  never  been  at  Corinth 
from  the  time  of  the  disappointment  to  the  time  of  writing 
the  epistle,  it  follows,  that  if  it  were  only  a  second  visit  in 
which  he  was  disappointed  then,  it  could  only  be  a  visit 
which  he  proposed  now.  But  the  text,  which  I  think  is  de- 
cisive of  the  question,  if  any  question  remain  upon  the  sub- 
ject, is  the  fourteenth  verse  of  the  twelfth  chapter — "  Be- 
hold, the  third  time  I  am  ready  to  come  to  you" — ijov,  Tptrou 

troijius   £%w  e\9eiv  npos  Vfias-       It  IS  VCry  Clear  tliat  trie    rpirov   eroi^ws 

sx<^  ^y^deiv  of  the  twelfth  chapter,  and  the  rpCrov  rovro  epxojj^ai  of 
the  thirteenth  chapter,  are  equivalent  expressions,  were  in- 
tended to  convey  the  same  meaning,  and  to  relate  to  the  same 
journey.  The  comparison  of  these  phrases  gives  us  St. 
Paul's  own  explanation  of  his  own  words  ;  and  it  is  that  very 
explanation  which  we  are  contending  for,  viz.,  that  rphov  rovro 
epxojiai  does  not  mean  that  he  was  coming  a  third  time,  but 
that  this  was  the  third  time  he  was  in  readiness  to  come, 
rpirov  Iroiiiuis  e'xco.  Upou  the  wholc,  the  matter  is  sufficiently 
certain  ;  nor  do  I  propose  it  as  a  new  interpretation  of  the 
text  which  contains  the  difficulty,  for  the  same  was  given  by 
Grotius  long  ago,  but  I  thought  it  the  clearest  way  of  explain- 
ing the  subject,  to  describe  the  manner  in  which  the  diffi- 
culty, the  solution,  and  the  proofs  of  that  solution,  successive- 
ly presented  themselves  to  my  inquiries.  Now,  in  historical 
researches,  a  reconciled  inconsistency  becomes  a  positive 
argument.  First,  because  an  impostor  generally  guards 
against  the  appearance  of  inconsistency  ;  and  secondly,  be- 
cause when  apparent  inconsistencies  are  found,  it  is  seldom 
that  any  thing  else  but  truth  renders  them  capable  of  recon- 


214  EVIDENCE    OF    THE    INSPIRATION 

ciliation.  The  existence  of  the  difficulty  proves  the  want  or 
absence  of  that  caution,  which  usually  accompanies  the  con- 
sciousness of  fraud  ;  and  the  solution  proves,  that  it  is  not 
the  collusion  of  fortuitous  propositions  which  we  have  to  deal 
with,  but  that  a  thread  of  truth  winds  through  the  whole, 
which  preserves  every  circumstance  in  its  place. 

Apparent  discrepances  between  the  sacred  writers  are  of 
various  kinds,  arising  from  various  causes,  and  have  been  ar- 
ranged under  different  classes,  according  to  their  several  cir- 
cumstances. As,  however,  it  is  doubtful  under  which  class 
some  of  the  instances  should  be  placed,  or  to  ascertain  pre- 
cisely from  what  cause  the  apparent  contradiction  arose,  it 
will  be  preferable  upon  the  whole  to  detail  them  in  the  order 
of  Scripture,  leaving  the  reader  to  decide  upon  their  nature. 

Gen.  xxxvi.  31.  "  And  these  are  the  kings  that  reigned 
in  the  land  of  Edom,  before  there  reigned  any  king  over  the 
children  of  Israel."  As  there  was  no  king  in  Israel  in  the 
time  of  Moses,  this  has  been  adduced  as  a  proof  of  his  not 
being  the  author  of  the  book  of  Genesis.  But  Moses  proba- 
bly alludes  to  the  promise  which  God  made  to  Jacob  (ch. 
XXXV.  11),  that  kings  should  proceed  from  him;  and  here 
states  that  these  kings  reigned  before  that  prophecy  began  to 
be  fulfilled. 

Exod.  vi.  3.  "  And  I  appeared  unto  Abraham,  unto  Isaac, 
and  unto  Jacob,  by  the  name  of  God  Almighty,  but  by  my 
name  JEHOVAH  was  I  not  known  unto  them."  If  Abraham, 
Isaac,  and  Jacob  did  not  know  the  name  JEHOVAH,  then 
Moses  must  have  used  it  in  Genesis  by  prolepsis  or  anticipa- 
tion. But  probably  we  should,  with  Mr.  Locke  and  others, 
read  it  interrogatively,  for  the  negative  particle  5<^,  lo,  not,  has 
frequently  this  power  in  Hebrew  :  "  I  appeared  unto  Abra- 
ham, Isaac,  and  Jacob  by  the  name  of  God  Almighty,  and  by  my 
name  JEHOVAH  was  I  not  also  made  known  unto  them  ?" 

Exod.  xii.  40.  "  Now  the  sojourning  of  the  children  of 
Israel,  who  dwelt  in  Egypt,  was  four  hundred  and  thirty 
years."  The  Samaritan  Pentateuch,  in  all  its  manuscripts 
and  printed  copies,  reads  :  ina'^  niL'j^  dm^i^l  '^m'^TD^  "^^i  ^irilz"} 
:  HD^ZJ  til^'n  yn^i<1  ns©  ti^m^lD  tl"«'^2r?2  yns^m  ^53^  Y^aCi  "  Now  the  so- 
journing of  the  children  of  Israel,  and  of  their  fathers  in  the 
land  of  Canaan  and  in  the  land  of  Egypt,  was  430  years." 
The  Alexandrine  copy  of  the  Septuagint  has  the  same  read- 
ing ;  and  the  same  statement  is  made  by  the  Apostle  Paul, 
in  Gal.  iii.  17,  who  reckons  from  the  promise  made  to  Abra- 


OF    THE    SACRED    SCRIPTURES.  215 

ham  to  the  giving  of  the  law.  That  these  three  witnesses 
have  the  truth,  the  chronology  itself  proves  ;  for  it  is  evident 
that  the  descendants  of  Israel  did  not  dwell  430  years  in. 
Egypt ;  while  it  was  equally  evident  that  the  period  from 
Abraham's  entry  into  Canaan  to  the  Exodus  is  exactly  that 
number.  Thus  from  Abraham's  entrance  into  the  promised 
land  to  the  birth  of  Isaac  was  twenty-five  years  ;  Isaac  was 
sixty  at  the  birth  of  Jacob  ;  Jacob  was  130  at  his  going  into 
Egypt ;  where  he  and  his  children  continued  215  years  more  ; 
making  in  the  whole  430  years.  See  Kennicott's  Disserta- 
tion on  the  Hebrew  Text. 

Num.  iv.  39.  "  All  that  were  numbered  of  the  Levites, 
which  Moses  and  Aaron  numbered  at  the  commandment  of 
the  Lord,  throughout  their  families,  all  the  males  from  a  month 
old  and  upward,  were  twenty  and  two  thousand."  This  total 
does  not  agree  with  the  particulars  ;  for  the  Gershonites  were 
7500,  the  Kohathites,  8600,  and  the  Merarites,  6200,  which 
make  a  total  of  22,300.  Several  methods  of  solving  this 
difficulty  have  been  proposed  by  learned  men.  Houbigant 
supposes  there  is  an  error  in  the  enumeration  of  the  Koha- 
thites in  ver.  28  ;  the  numeral  r^ii:,  shesh,  "six,"  being  writ- 
ten instead  of  r^r,  shalosh,  "  three,"  before  hundred.  Dr. 
Kennicott's  mode  of  reconciling  the  discrepance,  however, 
is  the  most  simple.  He  supposes  that  an  error  has  crept  into 
the  number  of  the  Gershonites  in  ver.  22,  where  instead  of 
7500,  we  should  read  7200,  as  1  caph  final,  which  stands  for 
500,  might  have  been  easily  mistaken  for  ^  resh,  200.  (Dr. 
Kennicott  on  tlm  Hebrew  Text,  vol.  ii.  p.  212.)  Either  of 
these  modes  will  equally  reconcile  the  difference. 

Num.  viii.  24.  "  This  is  it  that  belongeth  unto  the  Le,vites  : 
from  twenty  and  five  years  old  and  upward  they  shall  go  in 
to  wait  upon  the  service  of  the  tabernacle  of  the  congrega- 
tion :"  In  ch.  4.  3,  the  Levites  are  appointed  to  the  service 
of  the  tabernacle  at  the  age  of  thirty  years;  and  in  chap.  23. 
24,  they  are  ordered  to  commence  their  work  at  twenty  years 
of  age.  In  order  to  reconcile  this  apparent  discrepance,  it  is 
to  be  observed,  1.  At  the  time  of  which  Moses  speaks  in  ch. 
4.  3,  the  Levitical  service  was  exceedingly  severe,  and  con- 
sequently required  full  grown,  robust  men  to  perform  it :  the 
age  of  thirty  was  therefore  appointed  as  the  period  for  com- 
mencing this  service,  the  weightier  part  of  which  was  proba- 
bly there  intended.  2.  In  this  place  God  seems  to  speak  of 
the  service  in  a  general  way  ;  hence  the  age  of  twenty-five  is 


216  EVIDENCE    OF    THE    INSPIRATION 

fixed.  3.  In  David's  time  and  afterwards,  in  the  fixed  taber 
nacle  and  temple,  the  laboriousness  of  the  service  no  longer 
existed,  and  hence  twenty  years  was  the  age  appointed. 

Num.  XXV,  9.  "  And  those  that  died  in  the  plague  were 
twenty  and  four  thousand."  St.  Paul  reckons  only  twenty- 
three  thousand  ;  though  some  MSS.  and  versions,  particularly 
the  latter  Syriac  and  the  Armenian,  have,  as  here,  24,000. 
Allowing  the  24,000  to  be  genuine,  and  none  of  the  Hebrew 
MSS.  exhibit  a  various  reading  here,  and  the  23,000  of  St. 
Paul  to  be  also  genuine,  the  two  places  may  be  reconciled  by 
supposing,  what  is  very  probable,  that  Moses  includes  in  the 
24,000,  the  1000  men  who  were  slain  in  consequence  of  the 
judicial  examination  (v.  4),  as  well  as  the  23,000  who  died 
of  the  plague  ;  while  St.  Paul  only  refers  to  the  latter. 

Num.  xxvi.  11.  "Notwithstanding  the  children  of  Korah 
died  not."  It  seems  to  be  intimated  in  ch.  xvi.  27,  31-33, 
that  not  only  the  men,  but  the  sons  and  the  little  ones  of  Ko- 
rah, Dathan,  and  Abiram  were  swallowed  up  by  the  earth- 
quake ;  but  the  text  here  expressly  affirms,  that  the  children 
of  Korah  "  died  not ;"  and  their  descendants  were  famous 
even  in  David's  time.  On  a  close  inspection,  however,  of 
verse  27  of  the  above-mentioned  chapter,  we  shall  find  that 
the  sons  and  the  little  ones  of  Dathan  and  Abiram  alone  are 
mentioned.  There  is  no  mention  of  the  children  of  Korah  ; 
they,  therefore,  probably  either  not  consenting  to  their  father's 
crime,  or  speedily  repenting,  were  preserved  when  he  was  cut 
off;  while  it  appears  that  those  of  Dathan  and  Abiram  perish- 
ed with  their  fathers.  ^ 

Num.  xxxi.  3,  17,  18.  "  And  Moses  spake  unto  the  people, 
saying,  Arm  some  of  yourselves  unto  the  war,  and  let  them 
go  against  the  Midianites,  and  avenge  the  Lord  of  Midian. 
Now  therefore  kill  every  male  among  the  little  ones,  and  kill 
every  woman  that  hath  known  man  by  lying  with  him.  But 
all  the  women  children,  that  have  not  known  a  man  by  lying 
with  him,  keep  alive  for  yourselves."  It  was  God's  quarrel, 
not  their  own,  that  they  were  now  to  take  up.  These  people 
were  idolaters,  and  had  seduced  the  Israelites  to  practise  the 
same  abominations ;  idolatry  is  an  offence  against  God  ;  and 
the  civil  power  has  no  authority  to  meddle  with  what  belongs 
to  him,  without  especial  directions,  certified  as  in  this  case, 
in  the  most  unequivocal  manner.  Private  revenge,  ambition, 
or  avarice  were  to  have  no  place  in  this  business  :  Jehovah 
is  to  be  avenged  ;  and  through   Him,   the  children  of  Israel 


OF    THE    SACRED    SCRIPTURES.  217 

(ver.  2),  because  they  were  nearly  ruined  by  their  idolatries. 
If  Jehovah,  instead  of  punishing  sinners  by  earthquakes,  pes- 
tilence, or  famine,  is  pleased  expressly  to  command  any  per- 
son or  people  to  avenge  his  cause,  this  commission  justifies, 
nay,  sanctifies,  war,  massacre,  or  devastation.  Though  none 
can  at  present  show  such  a  commission,  yet  the  Israelites 
could  ;  and  it  is  therefore  absurd  to  censure  Moses,  Joshua, 
and  Israel,  for  the  dreadful  slaughter  made  by  them.  God 
himself  passed  sentence  of  condemnation,  and  employed  them 
merely  as  ministers  of  his  vengeance  ;  and  unless  it  could  be 
proved  that  the  criminals  did  not  deserve  their  doom,  or  that 
God  had  no  right  to  punish  his  rebellious  creatures,  such  ob- 
jectors only  show  their  enmity  to  God  by  becoming  the  un- 
solicited advocates  of  his  enemies. 

The  sword  of  war  should  spare  women  and  children,  as 
incapable  of  resisting  ;  but  the  sword  of  justice  knows  no  dis- 
tinction, except  that  of  guilty  or  not  guilty,  or  more  or  less 
guilty.  This  was  the  execution  of  a  righteous  sentence  upon 
a  guilty  nation,  in  which  the  women  were  the  greatest  crimi- 
nals ;  and  it  may  safely  be  said,  that  their  lives  were  forfeited 
by  their  personal  transgressions.  With  respect  to  the  execu- 
tion of  the  male  infants,  who  cannot  be  supposed  to  have  been 
guilty,  God,  the  author  and  supporter  of  life,  who  has  a  right 
to  dispose  of  it  when  and  how  he  thinks  proper,  commanded 
it :  and  "  shall  not  the  Judge  of  all  the  earth  do  right  ?" 

It  has  been  groundlessly  asserted,  that  Moses  here  author- 
ized the  Israelites  to  make  concubines  of  the  whole  number 
of  female  children  ;  and  a  formidable  objection  against  his 
writings  has  been  grounded  upon  this  monstrous  supposition. 
But  the  whole  tenor  of  the  law,  and  especially  a  statute  re- 
corded in  Deut.  xxi.  10-14,  proves  most  decisively  to  the  con- 
trary. They  were  merely  permitted  to  possess  them  as  fe- 
male slaves,  educating  them  in  their  families,  and  employing 
them  as  domestics  ;  for  the  laws  concerning  fornication,  con- 
cubinage, and  marriage,  were  in  full  force,  and  prohibited  an 
Israelite  even  from  marrying  a  captive,  without  delays  and 
previous  formalities ;  and  if  he  afterwards  divorced  her,  he 
was  to  set  her  at  liberty,  "  because  he  had  humbled  her." 

2  Sam.  i.  6-10,  compared  with  1  Sam.  xxxi.  3-6.  The 
story  of  this  young  man  appears  to  be  wholly  a  fiction,  formed 
for  the  purpose  of  ingratiating  himself  with  David,  as  the  next 
probable  successor  to  the  crown.  There  is  no  fact  in  the 
case,  except  the  bringing  of  the  diadem  and  bracelets  of  Saul, 

19 


218  EVIDENCE    OF    THE    INSPIRATION 

as  a  sufficient  evidence  of  his  death,  which,  as  he  appears  to 
have  been  a  plunderer  of  the  slain,  he  seems  to  have  stripped 
from  ihe  body  of  the  unfortunate  monarch.  It  is  remarkable, 
that  Saul,  who  had  forfeited  his  crown  by  his  disobedience 
and  ill-limed  clemency  with  respect  to  the  Amalekites,  should 
now  have  the  insignia  of  royalty  stripped  from  his  person  by 
one  of  those  very  people. 

In  2  Sam.  xxiii.  13,  we  read,  "  And  three  of  the  thirty 
chiefs  went  down,  and  came  to  David  in  the  harvest  time  un- 
to the  cave  of  Adullam:  and  the  troop  of  the  Philistines 
pitched  in  the  valley  of  Rephaim,"  &lc.  But  by  the  enumera- 
tion, and  from  verse  39,  we  learn  that  instead  of  thirty  they 
amount  to  "  thirty  and  seven  in  all."  From  the  number  of 
these  officers  then  being  thirty-seven,  it  is  almost  self-evident 
that  tD"'">L';'r,  cannot  denote  the  thirty,  as  rendered  in  verse  13, 
<&;c.,  but  some  particular  description  of  men,  or  officers  ;  for 
it  can  scarcely  be  said,  with  propriety,  that  we  have  thirty- 
seven  out  of  thirty  ;  and  besides,  in  the  parallel  place  in  1 
Chronicles  there  are  sixteen  added  !  Q^^'J^D,  should  most 
probably  be  read,  instead  of  shaloshim,  thirty,  shalishim,  as  it 
is  in  verse  8,  and  ch,  11.  11,  and  ExoA.  xiv.  7,  captains  : 
where  Ixx.  render  rptcrarai,  which  Jerome  (on  Ezek.  33)  says 
among  the  Greeks  is  the  name  of  the  second  rank  after  the 
royal  dignity. 

2  Sam.  xxiv.  9.  "  And  Joab  gave  up  the  sum  of  the  number 
of  the  people  unto  the  king  :  and  there  were  in  Israel  eight 
hundred  thousand  valiant  men  that  drew  the  sword  ;  and  the 
men  of  Judah  were  five  hundred  thousand  men."  In  the  par- 
allel place  in  Chronicles  xxi.  5,  6,  the  men  of  Israel  are  said 
to  be  1,100,000,  and  the  men  of  Judah  470,000  ;  to  reconcile 
which,  it  has  been  observed,  that  the  imbodied  troops  of  the 
Israelites  were  not  reckoned  here  ;  and  that,  there  being 
twelve  companies  of  24,000  each,  and  allowing  to  each  1,000 
officers,  the  deficiency  is  exactly  supplied.  So  to  account  for 
the  deficiency  in  Judah,  some  are  of  opinion  that  the  legionary 
soldiers  are  included  in  the  one  account  and  not  in  the  other. 
It  should,  however,  be  observed,  that  the  Syriac  in  Chronicles 
has  800,000,  as  in  the  parallel  passage  of  Samuel. 

1  Kings  V.  11.  "And  Solomon  gave  Hiram  twenty  thou- 
sand measures  of  wheat  for  food  to  his  household,  and  twenty 
measures  of  pure  oil :  thus  gave  Solomon  to  Hiram  year  by 
year."  "  Twenty  thousand  baths  of  oil"  are  mentioned  in 
Chronicles  (ch.  2.  10) ;  and  the  Syriac,  Arabic,  and  Septuagint 


OF   THE   SACRED    SCRIPTURES.  219 

also  have  here  "  twenty  thousand  measures."  But  as  barley 
and  wine  are  also  spoken  of  there,  it  is  probable,  that  the 
wheat  mentioned  here,  and  the  small  quantity  of  fine  oil,  was 
intended  for  the  use  of  Hiram's  own  family,  while  that  in 
Chronicles  was  for  his  workmen. 

1  Kings  V.  16.  "  Beside  the  chief  of  Solomon's  officers 
which  were  over  the  work,  three  thousand  and  three  hundred, 
which  ruled  over  the  people  that  wrought  in  the  work."  In 
the  parallel  passage  of  Chronicles  (ch.  2.  18),  it  is  "  three 
thousand  six  hundred,"  which  is  also  the  reading  of  the  Sep- 
tuagint  here,  and  which  is  probably  the  true  reading. 

1  Kings  viii.  65,  66.  "  And  at  that  time  Solomon  held  a 
feast,  and  all  Israel  with  him,  a  great  congregation,  from  the 
entering  in  of  Hamath  unto  the  river  of  Egypt,  before  the 
Lord  our  God,  seven  days  and  seven  days,  even  fourteen 
days.  On  the  eighth  day  he  sent  the  people  away  ;  and  they 
blessed  the  king,  and  went  unto  their  tents  joyful  and  glad  of 
heart  for  all  the  goodness  that  the  Lord  had  done  for  David 
his  servant,  and  for  Israel  his  people."  In  the  parallel  pas- 
sage of  Chronicles  (ch.  7.  10),  this  is  termed  "  the  three  and 
twentieth  day  of  the  seventh  month,"  that  is,  the  ninth  da^f  of 
the  dedication  ;  which  Jarchi  reconciles  by  supposing  that 
Solomon  gave  them  leave  to  return  on  the  eighth  day,  and 
many  of  them  did  then  return  ;  and  that  he  dismissed  the  re- 
mainder on  the  ninth,  or  23d  of  the  seventh  month. 

1  Kings  xiii.  20-22.  "  And  it  came  to  pass,  as  they  sat 
at  the  table,  that  the  word  of  the  Lord  came  unto  the  prophet 
that  brought  him  back  :  And  he  cried  unto  the  man  of  God 
that  came  from  Judah,  saying,  Thus  saith  the  Lord,  Foras- 
much as  thou  hast  disobeyed  the  mouth  of  the  Lord,  and  hast 
not  kept  the  commandment  which  the  Lord  thy  God  com- 
manded thee,  but  camest  back,  and  hast  eaten  bread  and 
drunk  water  in  the  place,  of  which  the  Lord  did  say  to  thee, 
Eat  no  bread,  and  drink  no  water ;  thy  carcass  shall  not  come 
unto  the  sepulchre  of  thy  fathers."  "  A  great  clamor,"  says 
Dr.  Kennicott,  *'  has  been  raised  against  this  part  of  history, 
on  account  of  God's  denouncing  sentence  on  the  true  prophet 
by  the  mouth  of  the  false  prophet ;  but,  if  we  examine  with 
attention  the  original  words  here,  they  will  be  found  to  signi- 
fy either  '  he  who  brought  him  back,'  or,  '  whom  he  had 
brought  back,'  for  the  very  same  words,  in^^^Dn  "IIDJ*,  asher  he^ 
shivo,  occur  again,  ver.  23,  where  they  are  now  translated, 
*  whom  he  had  brought  back  ;'  and  where  they  cannot  be  trans- 


220  EVIDENCE  OF  THE  INSPIRATION 

lated  otherwise.  This  being  the  case,  we  are  at  liberty  to 
consider  the  words  of  the  Lord  as  delivered  to  the  true  prophet, 
thus  brought  back ;  and  then  the  sentence  is  pronounced  by- 
God  himself,  calling  to  him  out  of  heaven,  as  in  Gen.  22.  11. 
And  that  this  doom  was  thus  pronounced  by  God,  not  by  the 
false  prophet,  we  are  assured  in  ver.  26.  '  The  Lord  hath 
delivered  him  unto  the  lion,  according  to  the  word  of  the 
Lord,  which  He  spake  unto  him.'  Josephus  [and  also  the 
Arabic]  asserts,  that  the  sentence  was  declared  by  God  to  the 
true  prophet." 

1  Kings  XV.  6.  "  And  there  was  war  between  Rehoboam 
and  Jeroboam  all  the  days  of  his  life."  Instead  of  Rehoboam, 
fourteen  MSS.,  the  Arabic,  and  some  copies  of  the  Targum, 
read  Abijam.  The  Syriac  has,  "  Abia,  the  son  of  Rehoboam  ;" 
and  the  Editio  Princeps  of  the  Vulgate  has  Abia.  This  is 
doubtless  the  true  reading,  as  otherwise  it  would  be  an  un- 
necessary repetition  of  ch.  14.  30,  and  a  repetition  which 
interrupts  the  history  of  Abijah.  This  then  agrees  with  2 
Chr.  13.  3,  &c. 

1  Kings  XV.  32.  "  And  there  was  war  between  Asa  and 
BaSsha  king  of  Israel  all  their  days."  That  is,  there  was  a 
constant  spirit  of  hostility  kept  up  between  the  two  kingdoms, 
and  no  doubt  frequent  skirmishing  between  the  bordering  par- 
ties ;  but  there  was  no  open  war  till  Baasha  king  of  Israel 
began  to  build  Ramah,  which  was,  according  to  2  Chr.  15. 
19;  16.  1,  in  the  thirty-sixth  year  of  Asa;  but  according  to  ch. 
16.  8,  9,  Baasha  was  killed  by  Zimri  in  the  twenty-sixth  year 
of  Asa,  and  consequently  he  could  not  make  war  upon  him  in 
the  thirty-sixth  year  of  his  reign.  Chronologers  endeavor  to 
reconcile  this,  by  saying  that  the  years  should  be  reckoned, 
not  from  the  beginning  of  Asa's  reign,  but  from  the  separa- 
tion of  the  kingdoms  of  Israel  and  Judah.  We  must  either 
adopt  this  mode  of  solution,  or  admit  that  there  is  a  mis- 
take in  some  of  the  numbers,  probably  in  the  parallel  places 
in  Chronicles,  but  which  we  have  no  direct  means  of  cor- 
recting. 

1  Kings  xvi.  8.  "  In  the  twenty  and  sixth  year  of  Asa  king 
of  Judah  began  Elah  the  son  of  Baasha  to  reign  over  Israel  in 
Tirzah,  two  years."  Baasha  began  to  reign  in  the  third  year 
of  Asa,  and  reigned  24  years  ;  yet  he  died  and  was  succeeded 
by  Elah  in  the  26th  year  of  Asa  ;  and  in  like  manner  Elah, 
who  began  to  reign  in  the  26th  year  of  Asa,  and  was  killed  in 
the  27th,  is  said  to  have  reigned  two  years.     Thus  it  is  evi- 


OF  THE  SACRED  SCRIPTURES.  221 

dent  that  a  part  of  a  year  is  calculated  as  a  whole  year.  In 
the  Chinese  annals,  the  whole  year  in  which  a  king  dies  is 
ascribed  to  his  reign,  the  years  of  the  succeeding  king  being 
reckoned  only  from  the  beginning  of  the  following  year. 
Jackson's  Chr.  Ant.  vol.  II.  p.  443. 

1  Kings  xvi.  23.  "  In  the  thirty  and  first  year  of  Asa  king 
of  Judah  began  Omri  to  reign  over  Israel,  twelve  years :  six 
years  reigned  he  in  Tirzah."  As  it  is  stated  in  verses  10  and 
15,  that  Zimri  began  to  reign  in  the  27th  year  of  Asa  ;  and  as 
he  reigned  only  seven  days,  and  Omri  immediately  succeeded 
him,  this  could  not  be  in  the  3 1st,  but  in  the  27th  year  of  Asa. 
Jarchi,  from  Sedar  01am,  reconciles  this,  by  stating  that  Tibni 
and  Omri  began  to  reign  jointly  in  the  27th  year  of  Asa  ;  and 
that  Tibni  dying  about  five  years  afterwards,  Omri  began  to 
reign  alone  in  the  31st  year  of  Asa. 

1  Kings  xviii.  1.  "  And  it  came  to  pass  after  many  days, 
that  the  word  of  the  Lord  came  to  Elijah  in  the  third  year, 
saying,  Go,  show  thyself  unto  Ahab ;  and  I  will  send  rain 
upon  the  earth."  This  form  of  expression,  both  in  Hebrew 
and  Latin,  means  "  after  the  third  year,"  i.  e.  some  time  be- 
tween the  third  and  fourth  year.  Thus  when  Horace  says, 
Nonum  prematur  in  annum,  he  means  that  it  was  "  to  be  kept 
full  nine  years,"  and  not  any  space  between  eight  and  nine. 
Hence  this  statement  agrees  with  that  of  our  Lord  (Luke  iv. 
25),  and  St.  James  (ch.  v.  17),  who  say  that  the  drought  last- 
ed three  years  and  six  months  ;  and  the  fact  itself  is  attested 
by  Menander,  who,  as  cited  by  Josephus,  says  it  happened  in 
the  time  of  Ithobalus,  the  father  of  Jezebel. 

2  Kings  viii.  26.  "  Two  and  twenty  years  old  was  Ahaziah 
when  he  began  to  reign ;  and  he  reigned  one  year  in  Jeru- 
salem. And  his  mother's  name  was  Athaliah,  the  daughter 
of  Omri  king  of  Israel."  In  the  parallel  passage  of  Chroni- 
cles (ch.  22.  2),  it  is  said,  "forty  and  two  years  old  was 
Ahaziah  when  he  began  to  reign ;"  but  this  is  evidently  a 
mistake,  as  it  makes  the  son  two  years  older  than  his  own 
father  !^  For,  his  father  began  to  reign  when  he  was  thirty- 
two  years  old,  and  reigned  eight  years,  and  so  died,  being 
forty  years  old.  See  ver.  17.  Twenty-two  is  doubtless  then 
the  true  reading  in  Chronicles,  and  it  is  supported  by  several 
MSS.  and  Versions. 

2  Kings  xxiv.  6.  "  So  Jehoiakim  slept  with  his  fathers." 
As  Jehoiakim  was  "  buried  with  the  burial  of  an  ass,"  (Jer. 
xxii.    18,   19;    xxxvi.  30),  the  expression,  "slept  with   his 

19* 


222  EVIDENCE    OF    THE    INSPIRATION 

fathers,"  can  only  mean  that  he  died,  without  determining 
what  became  of  either  body  or  soul. 

Ibid.  "  And  Jehoiachin  his  son  reigned  in  his  stead."  As 
this  man  reigned  only  three  months,  and  was  a  mere  vassal 
of  the  king  of  Babylon,  his  reign  is  scarcely  reckoned ;  and 
therefore  Jeremiah  (ch.  xxxv.  30)  says  of  Jehoiakim,  "  he 
shall  have  none  to  sit  upon  the  throne  of  David." 

2  Kings  xxiv.  8.  "  Jehoiachin  was  eighteen  years  old  when 
he  began  to  reign,  and  he  reigned  in  Jerusalem  three  months." 
In  the  parallel  place  (2  Chr.  xxxvi.  9),  he  is  said  to  be  only 
eight  years  old;  but  this  must  be  a  mistake,  for  we  find  that 
having  reigned  only  three  months,  he  was  carried  captive  to 
Babylon,  and  there  had  wives  ;  and  had  he  been  of  such  a 
tender  age,  it  could  scarcely  have  been  said  that,  as  a  king, 
"  he  did  that  which  was  evil  in  the  sight  of  the  Lord."  The 
Syriac  and  Arabic  in  Chronicles  agree  with  the  parallel  place 
in  Kings,  and  have  "  eighteen  years ;"  which,  as  Scaliger 
observes,  is  no  doubt  the  genuine  reading. 

2  Kings  XXV.  19.  *'  And  out  of  the  city  he  took  an  officer 
that  was  set  over  the  men  of  war,  and  five  men  of  them  that 
were  in  the  king's  presence,  which  were  found  in  the  city, 
and  the  principal  scribe  of  the  host,  which  mustered  the  peo- 
ple of  the  land,  and  threescore  men  of  the  people  of  the  land 
that  were  found  in  the  city."  In  the  parallel  place  of  Jere- 
miah (ch.  lii.  25),  it  is  said  that  he  took  seven  who  were  men 
near  the  king's  person  :  the  same  number  is  found  in  the 
Arabic  in  this  place  ;  while  the  Chaldee  has  no  less  than 
ffty :  but  in  Jeremiah,  this,  as  well  as  all  the  rest  of  the 
Versions,  reads  seven.  Probably  there  were  no  more  than 
Jive  at  first ;  or,  perhaps,  Jeremiah  reckoned  with  the  fiv^e  the 
officer  that  was  set  over  the  men  of  war,  and  the  principal 
scribe  of  the  host,  mentioned  here,  as  two  with  the  five  ;  and 
thus  made  seven  in  the  whole.  » 

1  Chron.  i.  36.  "  The  sons  of  Eliphaz  ;  Teman,  and  Omar, 
Zephi,  and  Gatam,  Kenaz,  and  Timna,  and  Amalek."  Here, 
according  to  our  present  text,  Timna  is  reckoned  among  the 
sons  of  Eliphaz  ;  but  it  appears  from  the  parallel  passage  of 
Genesis  (ch.  xxxvi.  12),  that  she  was  the  concubine  of  Eli- 
phaz, and  mother  of  Amalek.  Agreeably  to  this,  the  Arabic, 
and  the  Alexandrine  copy  of  the  Septuagint,  read  here,  "  Timna, 
also,  who  was  the  concubine  of  Eliphaz,  bare  him  Amalek." 

1  Chron.  xi.  13.  "  He  was  with  David  at  Pas-Dammim, 
and  there  the  Philistines  were  gathered  together  to   battle, 


OF    THE    SACRED    SCRIPTURES.  223 

where  was  a  parcel  of  ground  full  of  barley ;  and  the  people 
fled  from  before  the  Philistines."  In  Samuel  it  is  "  a  piece 
of  ground  full  of  lentiles ;"  and  there  is  probably  a  mistake  of 
t!"'*nS'"j:,  seorim,  "  barley,"  for  ti'ir::i5>,  adashim,  "lentiles,"  or 
vice  versa.  Some,  however,  think  there  were  both  lentiles 
and  barley  in  the  field,  which  is  not  unlikely. 

1  Chron.  xix.  7.  "  So  they  hired  thirty  and  two  thousand 
chariots,  and  the  king  of  Maachah  and  his  people  ;  who  came 
and  pitched  before  Medeba."  Thirty-two  thousand  soldiers, 
exclusive  of  the  thousand  sent  by  the  king  of  Maachah,  are 
mentioned  in  the  parallel  passage  (2  Sam.  10.  6) ;  but  of 
chariots  or  cavalry  there  is  no  mention  ;  and  the  number  of 
chariots  stated  here  is  prodigious,  and  beyond  all  credibility. 
But  as  the  word  ij^,  raichev,  denotes  not  only  a  chariot,  but  a 
rider  (see  Is.  21.  7),  it  ought  most  probably  to  be  rendered 
here,  in  a  collective  sense,  cavalry  ;  and  then  the  number  of 
troops  will  exactly  agree  v/ith  the  passage  of  Samuel.  It  is 
probable,  that  they  were  a  kind  of  auxiliary  troops  who  were 
usually  mounted  on  horses,  or  in  chariots,  but  who  occasionally 
served  as  foot  soldiers, 

1  Chron.  xix.  18.  "  But  the  Syrians  fled  before  Israel  ; 
and  David  slew  of  the  Syrians  seven  thousand  men  which 
fought  in  chariots,  and  forty  thousand  footmen,  and  killed 
Shophach  the  captain  of  the  host."  Compared  with  2  Sam. 
X.  18.  "  And  the  Syrians  fled  before  Israel ;  and  David  slew 
the  men  of  seven  hundred  chariots  of  the  Syrians,  and  forty 
thousand  horsemen,  and  smote  Shobach  the  captain  of  iheir 
host^  who  died  there."  On  the  apparent  discrepance  in  the 
numbers  of  the  charioteers,  see  p.  64,  supra.  Respecting 
the  40,000  horsemen  in  Samuel  being  termed  footmen  in 
Chronicles,  it  may  be  observed,  that  if  these  troops  were, 
as  we  have  supposed,  a  kind  of  dismounted  cavalry,  the 
terms  footmen  and  horsemen  might  be  indifferently  applied  to 
them, 

1  Chron.  xxi.  11,  12,  "  So  Gad  came  to  David,  and  said 
unto  him,  Thus  saith  the  Lord,  Choose  thee  either  three 
years'  famine,"  &c.  In  2  Sam.  24.  13,  it  is  seven  years ; 
but  the  Septuagint  has  there  '■?'«  e^*?,  three  years,  as  here  ; 
which  is,  no  doubt,  the  true  reading,  the  letter  T,  zayin,  seven, 
being  mistaken  for  3,  gimmel,  three. 

1  Chron.  xxi.  20.  "  And  Oman  turned  back,  and  saw  the 
angel;  and  his  four  sons  with  him  hid  themselves."  The 
Syriac   and  Arabic   say,   "  David  saw  the  angel,"  and  make 


224  EVIDENCE    OF    THE    INSPIRATION 

no  mention  of  Oman  in  this  place ;  but  the  Septuagint  says, 

Kai  erreffTpcipev   Opva,   koi   ctSc  rov   BaaiXca,    "  And    OlTia    tumed,    and 

saw  the  king ;"  and  one  of  Dr.  Kennicott's  MSS.  has  ^^^n, 
hammelcch,  "  the  king,"  instead  of  "p^)3n>  hammaldch,  "  the 
angel."  Houbigant  translates  it  in  the  same  manner  ;  and 
vindicates  his  version  from  the  parallel  place,  (2  Sa.  24.  40,) 
where  it  is  said  he  saw  David ;  but  not  a  word  is  there  of  his 
seeing  the  angel  It  is  true  that  the  seeing  of  David  is  men- 
tioned in  ver.  21 ;  but  Houbigant  supposes  that  this  verse  re- 
fers to  his  seeing  the  king  while  he  was  at  a  distance ;  and 
the  21st  to  his  seeing  him  when  he  came  into  his  thrashing' 
floor.  In  the  first  case,  he  and  his  sons  were  afraid  when 
they  saw  the  king  coming,  and  hid  themselves  ;  but  when 
he  entered  the  thrashing-floor,  they  were  obliged  to  appear 
before  him. 

1  Chron.  xxiii.  I.  "  Now  the  Levites  were  numbered 
from  the  age  of  thirty  years  and  upward  ;  and  their  number 
by  their  polls,  man  by  man,  was  thirty  and  eight  thousand." 
Compared  with  ver.  24-27.  "  These  were  the  sons  of  Levi 
after  the  house  of  their  fathers,  even  the  chief  of  the  fathers, 
as  they  were  counted  by  number  of  names  by  their  polls,  that 
did  the  work  for  the  service  of  the  house  of  the  Lord,  from 
the  age  of  twenty  years  and  upward.  For  David  said,  The 
Lord  God  of  Israel  hath  given  rest  unto  his  people,  that  they 
may  dwell  in  Jerusalem  for  ever  ;  and  also  unto  the  Levites  ; 
they  shall  no  more  carry  the  tabernacle,  nor  any  vessels  of  it 
for  the  service  thereof.  For  by  the  last  words  of  David  the 
Levites  were  numbered  from  twenty  years  old  and  above." 
At  first  David  appointed  the  Levites  to  serve  from  thirty  years 
old  and  i/pivards ;  but  considering,  probably,  that  the  temple, 
which  was  about  to  be  built,  with  its  courts,  chambers,  <fcc., 
would  require  a  more  numerous  ministry,  he  fixed  this  period, 
by  the  subsequent  regulation,  at  twenty  years  and  upwards. 
In  the  time  of  Moses,  the  age  was  from  thirty  years  to  fifty ; 
here  this  latter  period  is  not  mentioned,  probably  because  the 
service  was  not  so  laborious  now  ;  for  the  ark  being  fixed, 
they  had  no  longer  any  burdens  to  carry  ;  and  therefore  even 
an  old  man  might  continue  to  serve. 

2  Chron.  iv.  3.  "  And  under  it  was  the  similitude  of  oxen. 
which  did  compass  it  round  about :  ten  in  a  cubit,  compassing 
the  sea  round  about  Two  rows  of  oxen  were  cast,  when  it 
was  cast."  In  the  parallel  passage  of  Kings,  (1  Kings  vii. 
24,)  instead  of  fti-npi    bekarim,  "  oxen,"  we  have  a'^yp^,  pe- 


1 
I 


OF  THE  SACRED  SCRIPTURES.  225 

kaim,  "  knops,"  in  the  form  of  colocynths,  which  last  is  sup- 
posed by  able  critics  to  be  the  reading  which  ought  to  be  re- 
ceived here :  ^'^'^p^,  bekarim,  "  oxen,"  being  a  mistake  for 
t'l^pS,  pekaim,  "  knops."  Houbigant,  however,  contends  that 
the  words  in  both  places  are  right  ;  but  that  >^p^,  bakar,  does 
not  signify  an  ox  here,  but  a  large  kind  of  grape,  according  to 
its  meaning   in   Arabic.     But  Dr.  A.  Clarke   states  that  Jij, 

hakar,   or  X,mJLi,  bakarat,  has   no  such   meaning  in   Arabic, 

though  the  phrase    wiLj|>    ^^wuc  aino  Ubikri,  or  "  ox  eye," 

signifies  a  species  of  black  grape,  very  large  and  of  incredi- 
ble sweetness  ;  that  consequently  the  criticism  of  this  great 
man  is  not  solid  ;  and  that  the  likeliest  method  of  recon- 
ciling the  two  places  is  supposing  a  change  in  the  letters 
as  above. 

2  Chron.  iv.  5.  "  And  the  thickness  of  it  was  a  hand- 
breadth,  and  the  brim  of  it  like  the  work  of  the  brim  of  a 
cup,  with  flowers  of  lilies  ;  and  it  received  and  held  three 
thousand  baths."  In  the  parallel  passage  (1  Kings  vii.  26) 
it  is  said  to  hold  only  two  thousand  baths ;  which  some  think 
may  be  reconciled  by  supposing  that  the  quantity  of  water 
which  was  commonly  in  it  was  2G0O  baths,  but  that,  if  filled 
up  to  the  top,  it  would  hold  3000.  But,  as  the  Babylonish 
cubit  was  less  than  that  of  the  ancient  Hebrews,  it  might  be 
the  same  with  measures  of  capacity  ;  so  that  2000  of  the 
ancient  Jewish  baths  might  have  been  equal  to  3000  of 
those  used  after  the  captivity.  The  Targum  cuts  the  knot : 
"  It  received  3000  baths  of  dry  measure,  and  held  2000  of 
liquid  measure." 

2  Chron.  v.  10.  "  There  was  nothing  in  the  ark  save  the 
two  tables  which  Moses  put  therein  at  Horeb,  when  the  Lord 
made  a  covenant  with  the  children  of  Israel,  when  they  came 
out  of  Egypt."  In  the  parallel  passage  in  the  Epistle  to  the 
Hebrews  (ch.  9.  4),  it  is  expressly  stated  that  in  the  ark  were 
"  the  golden  pot  that  had  manna,  and  Aaron's  rod  that  budded, 
and  the  tables  of  the  covenant ;"  but  it  is  evident  that  the  apostle 
speaks  there  of  the  tabernacle  erected  by  Moses,  and  of  the 
state  and  contents  of  that  tabernacle  in  the  time  of  Moses ; 
and  in  the  temple  there  were  several  things  added,  and  sev- 
eral left  out. 

2  Chron.  xxii.  9.  The  account  in  the  parallel  passage  (2 
Kings  X.  lO-H)  is  somewhat  different,     "The  current  of  the 


226 


EVIDENCE    OF    THE    INSPIRATION 


Story  at  large  is  this,"  says  Dr.  Lightfoot  (Works,  vol.  i.  p. 
88),  "  Jehu  slayeth  Joram  in  the  field  of  Jezreel,  as  Ahaziah 
and  Joram  were  together  ;  Ahaziah  seeing  this  flies,  and  gets 
into  Samaria,  and  hides  himself  there.  Jehu  marcheth  to 
Jezreel,  and  makes  Jezebel  dog's  meat :  from  thence  sends 
to  Samaria  for  the  heads  of  Ahab's  children  and  posterity  j 
which  are  brought  to  him  by  night,  and  showed  to  the  people 
in  the  morning.  Then  he  niarcheth  to  Samaria,  and,  by  the 
way,  slayeth  forty-two  of  Ahab's  kinsmen  ;  and  findeth  Jeho- 
nadab,  the  father  of  the  Rechabites.  Coming  into  Samaria, 
he  maketh  search  for  Ahaziah  ;  they  find  him  hid,  and  bring 
him  to  Jehu,  and  he  commands  to  carry  him  towards  Gur,  by 
Ibleam,  and  there  to  slay  him. — They  do  so  :  smite  him  in 
his  chariot,  and  his  charioteer  driveth  away  to  Megiddo  be- 
fore he  dies." 

Ezra  i.  11.  "  All  the  vessels  of  gold  and  of  silver  were 
five  thousand  and  four  hundred."  Instead  of  5400,  the  enu- 
meration of  the  articles  in  ver.  9,  10,  only  amounts  to  2499  ; 
but  in  the  parallel  account,  Esdras,  ch.  2.  13,  14,  the  amount 
is  5469,  as  will  be  evident  from  the  following  statements  : — 


IN  EZRA. 

Gold  chargers  .     .     .     .     30 
Silver  ditto  ....      1000 

Knives 29 

Gold  basins       ....     30 

Silver  ditto 410 

Other  vessels    .     .     .      1000 


IN    ESDRAS. 


Said  to  be      ...     .     5400 
But  only 2499 


Gold  cups 
Silver  cups     . 
Silver  censers 
Gold  vials 
Silver  vials    . 
Other  vessels 


Total    . 
Surplus 


1000 
1000 
29 
30 
2410 
1000 

5469 

69 


Deficiency     ....    2901 

It  is  supposed  that  they  actually  amounted  to  5400,  but  that 
only  the  chief  of  them  were  specified,  the  spoons,  &c.  being 
omitted. 

Ezra  ii.  64.  "  The  whole  congregation  together  was  forty 
and  two  thousand  three  hundred  and  threescore."  Though 
the  sum  total,  both  here  and  in  Nehemiah,  is  equal,  namely, 
42,360,  yet  the  particulars  reckoned  up  only  make  29,818  in 
Ezra,  and  31,089  in  Nehemiah  ;  and  we  find  that  Nehemiah 
mentions  1765  persons  which  are  not  in  Ezra,  and  Ezra  has 
494  not  mentioned  in  Nehemiah.     This  last  circumstance, 


OF    THE    SACRED    SCRIPTURES.  227 

which  seems  to  render  all  hope  of  reconciling  them  impossi- 
ble, Mr.  Alting  thinks  is  the  very  point  by  which  they  can  be 
reconciled  ;  for,  if  we  add  Ezra's  surplus  to  the  sum  in  Ne- 
hemiah,  and  Nehemiah's  surplus  to  the  number  in  Ezra,  they 
will  both  amount  to  31,583  ;  which  subtracted  from  42,360, 
leaves  a  deficiency  of  10,777,  which  are  not  named  because 
they  did  not  belong  to  the  tribes  of  Judah  and  Benjamin,  or 
to  the  priests,  but  to  the  other  Israelitish  tribes. 

Neh.  vii.  26.  "  The  men  of  Bethlehem  and  Netophah,  a 
hundred  fourscore  and  eight."  The  Septuagint  reads  here 
the  same  as  in  the  parallel  place  (Ezra  2.  21,  22),  Yiol  BaiOaXeii^ 

tKOLTOv    EiKoatrpzti'    vtoi     Kno-pa     [^AlCX.     A.v£T(i>ba\      TrevrriKovrae^. '    1  he 

hildren  of  Bethlehem,  one  hundred  twenty  and  three  ;  the 
children  of  Netophah,  fifty  and  six."  Though  this  reading  is 
not  found  in  any  Hebrew  MS.  yet  collated,  it  is  doubtless  the 
true  one. 

Neh.   vii.   33.     "  The   men   of  the   other  Nebo,  fifty  and 

two."     The  Alexandrian  MS.  adds,  Yioi  MayaiSoa,  «arov  ^zevrrjKOVTae^, 

*'  The  children  of  Magbish,  a  hundred  fifty  and  six,"  as  in 
Ezr.  2.  30. 

Neh.  vii.  44-.  "  The  singers  :  the  children  of  Asaph,  a 
hundred  forty  and  eight."  One  of  Dr.  Kennicott's  MSS. 
(lio)  reads  in  the  parallel  place  of  Ezra  (ch.  2.  41,  where 
the  present  reading  is  128), "  a  hundred  and  forty  and  eight," 
as  here. 

Neh.  vii.  48.  *'  The  children  of  Lebana,  the  children  of 
Hagaba,  the  children  of  Shalmai."  After  Hagaha,  the  Alex- 
andrian MS.  of  the  Septuagint  inserts  here,  vioi  KkovS,  vwi  Oura, 
vioi  Knrap,  vioi  Aya,/?,  "  The  children  of  Akoud,  the  children  of 
Outa,  the  children  of  Ketar,  the  children  of  Agab,"  or  Hagab, 
which  more  nearly  agrees  with  Ezra,  2.  45,  46  ;  and  in  the 
latter  verse,  not  only  the  Keri  and  Septuagint,  but  many  of 
Dr.  Kennicott's  MSS.  read  '^I'n^a,  Shalmai,  as  here.  A  more 
extensive  collation  of  MSS.  would  doubtless  tend  still  more 
to  harmonize  both  the  names  and  numbers  ;  and  for  a  more 
ample  reconciliation,  see  the  notes  on  these  books. 

Ps.  Ix.  title.  "  To  the  chief  Musician  upon  Shushan-eduth, 
Michtam  of  David,  to  teach  j  when  he  strove  with  Aram-na- 
haraim,  and  with  Aram-zobah,  when  Joab  returned,  and  smote 
of  Edom  in  the  valley  of  salt  twelve  thousand."  In  1  Ch.  18. 
12,  this  victory  is  ascribed  to  Abishai,  and  the  number  is  said 
to  be  18,000;  and  in  2  Sam.  8.  13,  it  is  attributed  to  David 
and  the  persons  slain  are  said  to  be  18,000  Syrians.     But  as 


228  EVIDENCE  OF    THE    IxVSPIRATION 

Abishai  acted  under  Joab,  and  Joab  under  David,  it  might 
very  naturally  be  ascribed  to  the  two  latter  :  instead  of  Q*i»^ 
aram,  "  Syria,"  in  2  Sam.  12  MSS.  and  the  versions  have 
t";i*,  Edom. ;  and  it  is  probable,  that  t]bi5  ll'^^  t'^3U:,  shenayim 
asor  aihph,  12,000,  is  here  a  mistake  for  tfii^  ^©5  rtl^affi,  she- 
monah  asor  ailcpli,  18,000. 

IMatt.  xxvii.  9,  10.  "  Then  was  fulfilled  that  which  was 
spoken  by  Jeremy  the  prophet,  saying,  And  they  took  the 
thirty  pieces  of  silver,  the  price  of  him  that  was  valued,  whom 
they  of  the  children  of  Israel  did  value;  and  gave  them  for 
the  potter's  field,  as  the  Lord  appointed  me."  The  words 
here  quoted  are  not  found  in  Jeremiah,  but  in  Zechariah ;  and 
a  variety  of  conjectures  have  been  formed  in  order  to  recon- 
cile this  discrepance.  The  most  probable  opinion  seems  to 
be,  that  the  name  of  the  prophet  was  originally  omitted  by  the 
Evangelist,  and  that  the  name  of  Jeremiah  was  added  by  some 
subsequent  copyist.  It  is  omitted  in  two  MSS.  of  the  12th 
century,  in  the  Syriac,  later  Persic,  two  of  the  Itala,  and  in 
some  other  Latin  copies  ;  and  what  renders  it  highly  proba- 
ble that  the  original  reading  was  Sia  tov  -po<prirov,  hy  the  prophet, 
is,  that  St.  Matthew  frequently  omits  the  name  of  the  prophet 
i»  his  quotations. — See  ch.  1.  22  ;  2.  5,  15  ;  13.  35  ;  21.  4. 
This  omission  is  approved  of  by  Bengel,  Dr.  A.  Clarke,  and 
Home. 

Matt,  xxvii.  28.  "  And  they  stripped  him,  and  put  on  him 
a  scarlet  robe."  St.  Mark  (ch.  xv.  17)  calls  it  a  purple  robe ; 
but  by  nopipvpa  is  denoted  whatever  is  of  a  dazzling  red ;  and 
the  words  kokkikov,  scarlet,  and  Kop(pvpa,  purple,  are  not  unfre- 
quently  interchanged. 

Matt,  xxvii.  34.  "  They  gave  him  vinegar  to  drink  mingled 
with  gall  :  and  when  he  had  tasted  thereof,  he  would  not 
drink."  St.  Mark  says,  "  wine  mingled  with  myrrh  ;"  but  as 
the  sour  wine  used  by  the  Roman  soldiers  and  common  peo- 
ple was  termed  oivos,  wine,  and  o|oj,  vinegar,  (yin  aigre,  French,) 
is  sour  wine  ;  and  as  ^o\r,,  gall,  is  applied  to  bitters  of  any 
kind,  it  is  not  difficult  to  reconcile  the  two  accounts. 

Mark  v.  2.  "  And  when  he  was  come  out  of  the  ship,  im- 
mediately there  met  him  out  of  the  tombs  a  man  with  an  un- 
clean spirit."  St.  Matthew  (ch.  viii.  28-34)  gives  a  brief 
account  of  two  demoniacs  who  were  dispossessed  on  this  oc- 
casion ;  but  Mark  and  Luke  omit  the  mention  of  one  (who 
was  perhaps  not  so  remarkable),  in  order  to  record  that  of  the 
other  more  fully. 


OF    THE    SACRED    SCRIPTURES.  229 

Mark  vi.  8,  9. — "  And  commanded  them  that  they  should 
take  nothing  for  their  journey,  save  a  staff  only,  no  scrip,  no 
bread,  no  money  in  their  purse  :  but  be  shod  with  sandals ; 
and  not  put  on  two  coats."  St.  Matthew  says,  they  were  to 
take,  "  neither  two  coats,  neither  shoes,  nor  yet  staves  ;"  but 
this  precept  plainly  means,  "  Go  just  as  you  are  ;  take  no 
other  coat,  shoes,  or  staff,  than  what  you  already  have." 

Mark  x.  46.  "  And  they  came  to  Jericho  :  and  as  he  went 
out  of  Jericho  with  his  disciples  and  a  great  number  of  peo- 
ple, blind  Bartimeus,  the  son  of  Timeus,  sat  by  the  highway 
side  begging."  St.  Luke  (ch.  18.  35,  &c.)  says,  that  this 
took  place,  "  as  he  was  come  nigh  unto  Jericho,"  and  after- 
wards records  an  event  which  took  place  in  that  city.  But 
the  words  £"  t""  syyi^civ  avTovaihpi'}(^w,  may  be  rendered,  "  When 
he  was  nigh  Jericho,"  which  is  equally  true  of  him  who  is 
gone  a  little  way  from  it,  as  of  him  who  is  come  near  it;  ^d 
as  it  is  probable  that  Jesus  stayed  some  days  in  the  neighbor- 
hood, this  might  occur  as  he  went  out  of  the  city  during  that 
time,  and  he  might  afterwards  re-enter  it.  St.  Matthew  (Matt. 
XX.  29,  &c.)  mentions  two  blind  men  who  received  their 
sight  on  this  occasion  ;  but  Bartimeus  was  probably  the  more 
remarkable  of  the  two,  and  therefore  mentioned  by  name. 

Mark  xiv.  3.  "  And  being  in  Bethany  in  the  house  of  Si- 
mon the  leper,  as  he  sat  at  meat,  there  came  a  woman  having 
an  alabaster  box  of  ointment  of  spikenard,  very  precious  ;  and 
she  brake  the  box,  and  poured  it  on  his  head."  *'  It  appears 
to  me  more  probable,"  says  Dr.  Doddridge,  "  that  Matthew 
and  Mark  should  have  introduced  this  story  out  of  its  place  ; 
that  Lazarus,  if  he  made  this  feast,  (which  is  not  expressly 
said  by  John,)  should  have  made  use  of  Simon's  house,  as 
more  convenient ;  and  that  Mary  should  have  poured  this 
ointment  on  Christ's  head  and  body,  as  well  as  on  his  feet ; 
than  that,  within  the  compass  of  four  days,  Christ  should  have 
been  twice  anointed  with  so  costly  a  perfume  ;  and  that  the 
same  fault  should  be  found  with  the  action,  and  the  same 
value  set  upon  the  ointment,  and  the  same  words  used  in  de- 
fence of  the  woman,  and  all  this  in  the  presence  of  many  of 
the  same  persons  ;  all  which  improbable  particulars  must  be 
admitted,  if  the  stories  be  considered  as  different."  The  re- 
buke which  Judas  received  from  Christ  at  this  unction  deter- 
mined him  in  his  resolution  to  betray  his  Master;  and  there- 
fore Christ's  rebuke  and  Judas's  revenge  are  united  as  cause 
and  effect,  by  Matthew  and  Mark. 

20 


230  EVIDENCE    OF    THE    INSPIRATION 

Mark  xvi.  1,  2.  '*  And  when  the  sabbath  was  past,  Marv 
Magdalene,  and  Mary  the  mother  of  James,  and  Salome,  had 
bought  sweet  spices,  that  they  might  come  and  anoint  him. 
And  very  early  in  the  morning  the  first  day  of  the  week,  they 
came  unto  the  sepulchre  at  the  rising  of  the  sun."  Mr.  West 
supposes,  that  the  women  made  two  different  visits  to  the 
sepulchre  ;  and  in  consequence  of  that,  two  distinct  reports 
to  the  disciples  ; — that  Mary  Magdalene,  with  the  other  Mary 
and  Salome,  set  out  not  only  early,  but  very  early  in  the  morn- 
ing, ^lav  npwi,  i-  e.  before  the  lime  appointed  to  meet  Joanna 
and  the  other  women  there.  (Lu.  xxiv.  10.)  This  interpre- 
tation, which  is  adopted  by  several  eminent  writers,  is  very 
probable,  and  reconciles  the  apparent  discrepance  in  the 
Evangelists.  Mary  Magdalene,  as  well  as  Peter,  was  evi- 
dently at  the  sepulchre  twice  on  the  morning  of  the  resurrec- 
tioD.  The  first  time  of  her  going  was  some  short  time  before 
her  companions,  the  other  Mary  and  Salome  (Matt,  xxviii.  1)  ; 
and  observing  that  the  stone  had  been  removed,  she  returned 
to  inform  Peter  and  John.  In  the  mean  time,  the  other  Mary 
and  Salome  came  to  the  sepulchre,  and  saw  the  angel,  as  re- 
corded by  Matthew  and  Mark.  While  these  women  returned 
to  tVie  city,  Peter  and  John  went  to  the  sepulchre,  passing 
them  at  some  distance,  or  going  another  way,  followed  by 
Mary  Magdalene,  who  stayed  after  their  return.  This  was 
her  second  journey,  when  she  saw  two  angels,  and  then  Jesus 
himself,  as  here  related  ;  and  immediately  after  Jesus  appear- 
ed to  the  other  women,  as  they  returned  to  the  city.  (Matt, 
xxviii.  9,  10.)  In  the  mean  time  Joanna  and  her  company 
arrived  at  the  sepulchre,  when  two  angels  appeared  to  them, 
and  addressed  them  as  the  one  angel  had  done  the  other 
women.  (Luke  xxiv.  1-10.)  They  immediately  returned  to 
the  city,  and  by  some  means  found  the  apostles  before  the 
others  arrived,  and  informed  them  of  what  they  had  seen ; 
upon  which  Peter  went  a  second  time  to  the  sepulchre,  but 
saw  only  the  linen  clothes  lying.  (Luke  xxiv.  12.)  See 
Markland,  Lampe,  Tittman,  &c. 

Mark  xvi.  5.  "  And  entering  into  the  sepulchre,  they  saw 
a  young  man  sitting  on  the  right  side,  clothed  in  a  long  white 
garment,  and  they  were  affrighted."  This  appears  to  have 
been  a  different  angel  from  that  mentioned  by  St.  Matthew. 
The  latter  sat  in  the  porch  of  the  tomb,  and  had  assumed  a 
terrible  appearance  to  overawe  the  guard  (Matt,  xxviii.  1); 
but  this  appeared  as  a  young  man,  within  the  sepulchre,  in 


OF  THE  SACRED  SCRIPTURES.  231 

the  inner  apartment.  The  two  angels  spoken  of  by  St.  John 
(chap.  XX.  11)  appeared  some  time  after  these  ;  but  whether 
they  were  the  same  or  different  cannot  be  ascertained  ;  neither 
can  it  be  affirmed  that  the  angels  which  manifested  them- 
selves to  the  second  party  of  women,  recorded  by  St.  Luke 
(ch.  xxiv.  4),  were  the  same  or  different,  Mary  Magdalene 
and  the  other  Mary  saw  only  one  angel  in  white,  sitting  on 
the  stone  which  he  had  rolled  from  the  door  of  the  sepulchre  ; 
but  the  women  here  mentioned  (Luke  xxiv.  4)  saw  no  angel 
till  they  had  entered  the  sepulchre,  when  two  appeared  to 
them  in  "  garments  shining  like  lightning,"  as  the  word  imports. 
This,  and  several  other  variations,  show  there  were  two  dis- 
tinct companies  of  women,  who  went  successively  to  the 
tomb  on  the  morning  of  the  resurrection  ;  which  renders  the 
whole  account  clear  and  consistent.     See  supra. 

Luke  V.  3-lL  This  account  of  the  calling  of  Peter  and 
Andrew,  James  and  John,  will  be  found,  as  Dr.  Townson 
observes,  on  a  near  inspection  to  tally  marvellously  with  the 
preceding  ones  of  Matthew  and  Mark  ;  and  is  one  of  the 
evidences,  that  the  Evangelists  vary  only  in  the  number  or 
choice  of  circumstances,  and  write  from  the  same  idea  of  the 
fact  which  they  lay  before  us.  Though  St.  Matthew  and 
Mark  do  not  exactly  tell  us,  that  St.  Peter  was  in  the  vessel 
when  he  was  called  by  Christ,  they  signify  as  much  in  saying 
that  he  was  casting  a  net  into  the  sea  ;  and  though  only  St. 
Luke  informs  us  that  James  and  John  assisted  Peter  in  land- 
ing the  fish,  yet  it  is  implied,  for  Mark  says,  that  when  Christ 
had  gone  a  little  further,  he  saw  them  mending  their  nets, 
which  had  been  torn  by  the  weight  of  fish  hauled  on  shore. 

Luke  xxii.  34.  "  And  he  said,  I  tell  thee,  Peter,  the  cock 
shall  not  crow  this  day,  before  that  thou  shalt  thrice  deny 
that  thou  knowest  me."  St.  Matthew  (ch.  xxvi.  34),  and 
Mark  (ch.  xiv.  30),  say,  "  this  night ;"  but  both  expressions 
are  right,  because  the  Jewish  day  of  twenty-four  hours  began 
with  the  evening,  and  ended  with  the  evening  of  the  follow- 
ing day. 

Luke  xxii.  58.  "  And  after  a  little  while  another  saw  him, 
and  said.  Thou  art  also  of  them.  And  Peter  said,  Man,  I  am 
not."  A  maid  challenged  Peter  in  the  second  instance  ac- 
cording to  Matthew  and  Mark,  the  latter  of  whom  says  ex- 
pressly, nnaiSicKT,,  "  the  maid,"  not  the  one  mentioned  in  v.  62, 
but  aWn,  another,  as  St.  Matthew  stales  (ch.  xxvi.  71),  her 
who  was  the  janitrix,  or  door-keeper  (John  xviii.  17),  yet  here 


232  EVIDENCE    OF    THE    INSPIRATION 

it  is  said  crepos,  another  (man)  and  he  also  answers  to  a  man. 
But  erepos,  as  Wetstcin  shows,  may  be,  and  is  in  innumerable 
instances,  applied  to  a  female  ;  and  Matthew  says,  "  she  said 
to  them  that  were  there,"  and  Mark,  "  she  began  to  say  to 
them  that  stood  by."  So  that  the  maid  gave  the  information 
to  those  around  her,  and  some  man  charged  Peter  with  it. 
Probably  several  joined  in  the  accusation,  though  he  answered 
to  an  individual,  for  St.  John  says, "  They  said  unto  him,"  &c. 

Luke  xxiv.  33,  34.  "  And  they  rose  up  the  same  hour,  and 
returned  to  Jerusalem,  and  found  the  eleven  gathered  together, 
and  them  that  were  with  them,  saying.  The  Lord  is  risen  in- 
deed, and  hath  appeared  to  Simon."  From  Mark  xvi.  13,  we 
learn  that  the  apostles  did  not  believe  the  testimony  even  of 
the  two  disciples  from  Emmaus,  w^hile  it  is  here  asserted  they 
were  saying,  when  they  entered  the  room,  "The  Lord  is 
risen,"  &:c.  This  difficulty  is  removed  by  rendering  interroga- 
tively, "  Has  the  Lord  risen?"  &c. 

Jno.  xix.  19.  "  And  Pilate  wrote  a  title,  and  put  it  on  the 
cross.  And  the  writing  was,  JESUS  OF  NAZARETH 
THE  KING  OF  THE  JEWS."  The  apparent  discrepance 
between  the  accounts  of  this  title  given  by  the  Evangelists, 
which  has  been  urged  as  an  objection  against  their  inspiration 
and  veracity,  has  been  most  satisfactorily  accounted  for  by 
Dr.  Townson  ;  who  supposes,  that,  as  it  was  written  in  He- 
brew, Greek,  and  Latin,  it  might  have  slightly  varied  in  each 
language  ;  and  that,  as  St.  Luke  and  St.  John  wrote  for  the 
Gentiles,  they  would  prefer  the  Greek  inscription,  that  St. 
Matthew,  addressing  the  Jews,  would  use  the  Hebrew,  and 
that  St,  Mark,  writing  to  the  Romans,  would  naturally  give 
the  Latin. 

Jno.  xix.  14.  "  And  it  was  the  preparation  of  the  passover, 
and  about  the  sixth  hour :  and  he  saith  unto  the  Jews,  Behold 
your  king  i"  Instead  of  EKm,  sixth,  several  MSS.  and  Fathers 
have  rptm,  third,  as  in  the  parallel  place,  Mark  xv.  25,  33,  34, 

Jno.  xix.  29.  "  Now  there  was  set  a  vessel  full  of  vinegar  : 
and  they  filled  a  sponge  with  vinegar,  and  put  it  upon  hyssop, 
and  put  it  to  his  mouth."  This  hyssop  is  termed  a  "reed"  by 
Matthew  (ch.  xxvii.  34,  48),  and  Mark  (ch,  xv.  36) ;  and  it 
appears  that  a  species  of  hyssop,  with  a  rccdij  stalk,  about  two 
feet  long,  grew  about  Jerusalem,     See  Bochart. 

Acts  i,  12.  "  Then  returned  they  unto  Jerusalem  from  the 
mount  called  Olivet,  which  is  from  Jerusalem  a  sabbath  day's 
journey."     A   sabbath   day's  journey  was  7^   furlongs ;  and 


OF  THE  SACRED  SCRIPTTTRES.  233 

the  town  of  Bethany  (whence  our  Lord  ascended,  according 
to  Luke  xxiv.  50)  was  15  from  Jerusalem.  But  the  first  re- 
gion or  tract  of  mount  Olivet,  called  Bethphage,  extended  from 
the  city  a  sabbath  day's  journey,  where  the  tract  called  Betha- 
ny began ;  and  from  this  place  our  Lord  ascended.  See 
Lightfoot. 

Acts  vii.  4.  "  Then  came  he  out  of  the  land  of  the  Chal- 
deans, and  dwelt  in  Charran :  and  from  thence,  when  his 
father  was  dead,  he  removed  him  into  this  land,  wherein  ye 
now  dwell."  From  Gen.  xi.  26,  it  appears  that  Abram  was 
born  when  Terah  was  70  years  of  age  ;  and  he  departed  from 
Haran  when  75  (Gen.  xii.  4) ;  while  Terah  lived  to  the  age 
of  205  years  (Gen.  xi.  32.)  Instead  of  205,  however,  the 
Samaritan  has  145,  which  reconciles  this  discrepance  ;  but  it 
is  not  improbable,  that  Abram  was  in  reality  born  when  his 
father  Terah  was  130  years  old ;  and  that  he  is  merely  men- 
tioned first  in  Gen.  xi.  26,  by  way  of  dignity. 

Acts  vii.  6.  "  And  God  spake  on  this  wise,  That  his  seed 
should  sojourn  in  a  strange  land  ;  and  that  they  should  bring 
them  into  bondage,  and  entreat  them  evil  four  hundred  years." 
St.  Stephen  here  uses  the  round  number  400,  leaving  out  the 
odd  tens  ;  for  it  is  evident,  from  the  parallel  passages,  as  well 
as  Josephus  (Ant.  1.  ii.  c.  1,  §  9.  Bel.  1.  v.  c.  9,  §  4),  that  the 
real  number  of  years  was  430. 

Acts  vii.  14.  "  Then  sent  Joseph,  and  called  his  father 
Jacob  to  him,  and  all  his  kindred,  threescore  and  fifteen  souls." 
In  the  Hebrew  text  (Gen.  xlvi.  27),  the  number  of  persons  is 
threescore  and  ten  ;  but  St.  Stephen  quotes  from  the  Septua- 
gint,  which  adds  the  five  sons  of  Ephraim  and  Manasseh  to  the 
account.  After  Gen.  xlvi.  20,  the  Septuagint  adds,  "  These 
were  the  sons  of  Manasseh,  whom  his  Syrian  concubine  bore 
nnto  him  ;  Machir ;  and  Machir  begat  Galead.  The  sons  of 
Ephraim,  Manasseh's  brother  ;  Sutalaam  and  Taam  :  and  the 
sons  of  Sutalaam,  Edem.  Threescore  and  six  were  before 
mentioned  (ver.  26),«go  that  Joseph  and  his  two  sons  together 
with  Jacob  himself,  complete  the  seventy  persons  enumerated 
in  ver.  27  ;  and  the  numbers  in  verses  15,  18,  22,  25,  amount 
to  that  number.  The  addition  of  five  persons  in  the  Septua- 
gint, in  ver.  20,  was  either  the  cause  or  the  consequence  of 
another  difli'erence  in  this  verse  ;  for  in  that  version,  the  num- 
ber is  seventy-five. 

Acts  vii.  15,  16.  "  So  Jacob  went  down  into  Egypt,  and 
died,  he,  and  our  fathers.    And  were  carried  over  into  Svchem, 

20* 


234  EVIDENCE    OF    THE    INSPIRATION 

and  laid  in  the  sepulchre  that  Abraham  bought  for  a  sum  of 
money  of  the  sons  of  Emmor  the  father  of  Sychem."  Of  the 
two  burying  places  of  the  patriarchs,  one  was  at  Hebron,  the 
cave  and  field  which  Abraham  purchased  of  Ephron  the 
Hittite  (Gen.  xxiii.  16,  &;c.)  ;  the  other  in  Sychem,  which 
Jacob  (not  Abraham)  bought  of  the  sons  of  Emmor  (Gen, 
xxxiii.  19.)  To  remove  this  glaring  discrepance,  JMarkland 
interprets  -ioa.from,  as  it  frequently  signifies  with  a  genitive, 
and  renders,  "  And  were  carried  over  to  Sychem  ;  and  after- 
wards from  among  the  descendants  of  Emmor  the  father,  or  son 
of  Sychem,  they  were  laid  in  the  sepulchre  which  Abraham 
bought  for  a  sum  of  money."  This  agrees  with  the  accoimt 
which  Josephus  (Ant.  1.  ii.  c.  8)  gives  of  the  patriarchs  ;  that 
they  were  carried  out  of  Egypt,  first  to  Sychem,  and  then  to 
Hebron,  where  they  were  buried. 

Acts  vii.  43.  "  Yea,  ye  took  up  the  tabernacle  of  Moloch, 
and  the  star  of  your  god  Remphan,  figures  which  ye  made  to 
worship  them  :  and  I  will  carry  you  away  beyond  Babylon." 
In  the  passage  of  Amos  (ch.  v.  27),  to  which  St.  Stephen  re- 
fers, it  is  beyond  Damascus  ;  but  as  Assyria  and  Media,  to 
which  they  were  carried,  was  not  only  beyond  Damascus,  but 
beyond  Babylon  itself,  he  states  that  fact,  and  thus  fixes  more 
precisely  the  place  of  their  captivity. 

6.  From  the  multitude  of  Miracles,  which  nothing  but  the  in- 
finite power  of  God  could  effect. 

As,  however,  erroneous  notions  have  obtained  respecting 
miracles,  I  beg  leave  to  present  the  excellent  definition  and 
explanation  of  their  nature,  nearly  in  the  language  of  Professor 
Lee.  *' A  miracle  is  an  event  such  as  to  exceed  the  pou-er  of 
man  to  effect,  brought  about  either  for  the  purpose  of  fulfilling 
something  predicted  in  a  former  revelation,  or  for  furthering  its 
objects  and  ends  in  one  way  or  other.'''' 

"  These  additional  restrictions  have  been  given  for  the  fol- 
lowing reasons  :  first,  Miracles  do  not  appear  to  have  been 
afforded,  except  in  cases  where  they  were  absolutely  wanted, 
that  is  to  say,  either  for  the  purpose  of  furnishing  man  with  a 
revelation  at  the  first,  or  of  fulfilling  such  parts  of  it  as  con- 
sisted of  predictions,  and  stood  in  need  of  such  fulfilment, 
and  thus  to  make  it  binding  upon  all." 

"  Another  reason  for  these  restrictions  is  :  God  cannot  he 
inconsistent  with  himself  Everything,  therefore,  laying  claim 
to  the  authority  of  a  miracle,  but  tending  in  any  degree  to 


OF    THE    SACRED    SCRIPTURES.  235 

thwart  or  contradict  the  declarations  of  a  prior  revelation, 
must  be  false  ;  and  in  this  case  too,  of  whatever  date  such 
pretended  miracle  might  be,  we  can  have  no  possible  doubt 
that  it  was  an  imposture." 

"  It  will  be  necessary  here  to  show  in  what  respects  the 
usual  definition  of  miracles  appears  to  be  defective,  in  order 
to  justify  the  proposal  of  another.  If  then  we  define  a  miracle 
by  saying.  That  it  is  something  which  must  suspend  or  con- 
travene the  ordinary  operations  or  laws  of  nature,  we  shall 
lay  down  a  condition  which  will  prove  useless  in  a  great 
variety  of  cases,  and  inapplicable  in  many  others.  We  have, 
for  example,  numerous  predictions  and  other  revelations  made 
in  the  Bible,  in  which  not  so  much  as  one  law  or  operation 
of  nature  has  either  been  suspended  or  contravened.  Such 
are  all  or  most  of  the  prophecies  delivered ;  and  the  same 
may  be  said  of  many  of  the  miraculous  events  brought  about : 
such  as  the  Babylonian  captivity,  with  its  termination  and  the 
restoration  of  the  Jews  to  Palestine,  the  fall  of  the  Jewish 
polity,  &c.,  which,  taken  in  connexion  with  their  several 
circumstances,  were  truly  miraculous  ;  but  in  which,  never- 
theless, none  of  the  general  laws  or  operations  of  nature  were 
either  suspended  or  in  any  way  contravened.  Besides,  it  may 
be  justly  doubted,  whether  we  have  knowledge  enough  to 
determine,  in  a  great  variety  of  cases,  when  the  ordinary  laws 
of  nature  are  suspended  or  not :  and,  although  we  may  lay 
claim  to  some  general  knowledge  on  this  head,  yet  it  will 
never  be  in  our  power  to  affirm,  whether  many  of  those  things 
which  appear  to  us  to  have  been  thus  brought  about,  do  in 
truth  contravene  or  suspend  any  of  the  primary  laws,  under 
which  it  has  pleased  the  Almighty  to  place  this  system  of 
things.  But  we  can  determine  with  sufficient  accuracy  and 
certainty,  how  far  the  exertion  of  human  powers,  properly  so 
called,  will  go :  we  may,  therefore,  safely  rest  our  question 
on  these  grounds." 

In  addition  to  the  miraculous  displays  of  divine  power  al- 
ready detailed,  (see  pp.  71-80,  133-145  supra,)  the  following 
may  be  more  particularly  adduced  in  this  place. 

(1.)  The  miraculous  destruction  of  Sodom  and  the  cities 
of  the  plain.  In  perfect  accordance  with  the  annunciation 
of  this  event  by  the  Lord  to  Abraham  (Gen.  xviii.)  and  Lot, 
(Gen.  xix.  1-23,)  the  sacred  historian  relates,  ver.  24,  25  ; 
"  Then  the  Lord  rained  upon  Sodom  and  upon  Gomorrah  brim- 
stone and  fire  from  the  Lord  out  of  heaven  ;  and  he  over- 


236  EVIDENCE    OF    THE    INSPIRATION 

threw  those  cities,  and  all  the  plain,  and  all  the  inhabitants 
of  the  cities,  and  that  which  grew  upon  the  ground."  The 
word  rendered  "  brimstone"  {q.  d.  brennestone,  or  brinne- 
stone,  id  est,  burning-stone)  is  always  rendered  by  the  LXX. 
*'  sulphur,"  and  seems  to  denote  a  meteorous  injlammahle  mat- 
ter. "  We  may  safely  suppose,"  says  Dr.  A.  Clarke,  "  that 
a  shower  of  nitrous  particles  might  have  been  precipitated 
from  the  atmosphere,  here,  as  in  many  other  places,  called 
heaven,  which  by  the  action  o^  fire,  or  the  electric  fluid,  would 
be  immediately  ignited,  and  so  consume  the  cities." 

The  Psalmist,  describing  the  providence  and  justice  of 
God,  (Ps.  xi.  6,)  says,  "  Upon  the  wicked  he  shall  rain 
snares,  fire,  and  brimstone,  and  a  horrible  tempest :  this 
shall  be  the  portion  of  their  cup."  The  word  snares,  ta'^nS) 
pachim,  Bp.  Lowth  (Prselect.  xii.)  explains  by  halls  of  fire ^ 
bolides,  (Pliny,  1.  xi.  26,)  or  simply  lightning.  This  is  a 
manifest  allusion  to  the  destruction  of  Sodom  and  Gomorrah. 

(2.)  The  miraculous  change  of  Lot's  wife  into  a  pillar  of 
salt.  The  command  of  the  Lord  was  :  "  Escape  for  thy 
life  ;  look  not  behind  thee,  neither  stay  thou  in  all  the  plain ; 
escape  to  the  mountain,  lest  thou  be  consumed,"  (ver  17.) 
But,  in  total  disregard  of  this  merciful  warning.  Lot's  "  wife 
looked  back  from  behind  him,  and  she  became  a  pillar  of 
salt."  Tarrying  too  long  in  the  plain,  she  was,  most  proba- 
bly, struck  dead  with  lightning,  and  stiffened  in  the  place 
where  she  stood ;  while  the  nitro-sulphureous  matter  which 
descended,  or  the  asphaltus,  which  abounds  in  the  plains, 
incrusted  her,  and  being,  as  it  were  embalmed,  she  became  a 
salso-bituminous  mass  or  pillar. 

(3.)  The  flourishing  of  Aaron's  rod,  Num.  xvii.  6-8.  "  And 
Moses  spake  unto  the  children  of  Israel,  and  every  one  of 
their  princes  gave  him  a  rod  apiece,  for  each  prince  one, 
according  to  their  fathers'  houses,  even  twelve  rods  ;  and  the 
rod  of  Aaron  was  among  their  rods.  And  Moses  laid  up  the 
rods  before  the  Lord  in  the  tabernacle  of  witness.  And  it 
came  to  pass,  that  on  the  morrow  Moses  went  into  the  taber- 
nacle of  witness;  and,  behold,  the  rod  of  Aaron  for  the  house 
of  Levi  was  budded,  and  brought  forth  buds,  and  bloomed 
blossoms,  and  yielded  almonds."  This  fact  was  so  unques- 
tionably miraculous,  that  no  doubt  could  remain  on  the  minds 
of  the  people,  or  the  envious  chiefs,  of  the  divine  appoint- 
ment of  Aaron.  A  sceptre  or  staff  of  office  resuming  its 
vegetative    life,    was    considered    an    absolute    impossibility 


OF    THE    SACRED    SCRIPTURES.  237 

among  the  ancients  ;  and  as  they  were  accustomed  to  swear 
by  their  sceptres,  this  circumstance  was  added  to  establish 
and  confirm  the  oath.  A  remarkable  instance  of  this  we 
have  in  Komer,  (11.  i.  v.  233,  et  seq.,)  where  Achilles,  in  his 
rage   against  Agamemnon,   swears,    Nat  //a  roic  aKfj^rrpov,  to  hcv 

ohTTOTC  (pvWa  Kai   o^ovs  (pvcrei,    eirci6r}  npoira  roiiriv  ev  opecrai   \c\onr£i>  ovS'   ava- 

eriXriasr  "  By  this  sceptre  which  shall  never  bud,  nor  boughs 
bring  forth,  nor  yet  grow  green  again,  since  having  left  its 
trunk  on  the  mountains."  Virgil  [JEn.  1.  xii.  v.  206,  et  seq.) 
represents  king  Latinus  swearing  in  the  same  way,  to  con- 
firm his  covenant  with  iEneas.  Huet,  bishop  of  Avranches, 
is  of  opinion,  (Quest.  Alnet.  1.  ii.  c.  12,)  that  this  miracle 
gave  rise  to  the  Greek  tradition  of  the  club  of  Hercules, 
which  sprouted  again  when  put  into  the  earth.  (Pausanias, 
1.  ii.  c.  31,  §  13.) 

(4.)  The  destruction  of  the  first-born  of  Egypt,  Exod.  xii. 
29,  39.  "  And  it  came  to  pass,  that  at  midnight,  the  Lord 
smote  all  the  first-born  in  the  land  of  Egypt,  from  the  first- 
born of  Pharaoh  that  sat  on  his  throne,  unto  the  first-born  of 
the  captive  that  was  in  the  dungeon  ;  and  all  the  first-born 
of  cattle.  And  Pharaoh  rose  up  in  the  night,  he,  and  all  his 
servants,  and  all  the  Egyptians ;  and  there  was  a  great  cry 
in  Egypt ;  for  there  was  not  a  house  where  there  was  not 
one  dead."  When  God  miraculously  destroyed  all  the  first- 
born of  the  Egyptians,  he  spared  those  of  the  Israelites  ;  and, 
in  commemoration  of  that  event,  he  was  pleased  to  appoint 
that  all  the  first-born  males  "  should  be  set  apart  unto  him- 
self." (Ex.  xiii.  12,  16.)  God  was  (Num.  iii.  12)  pleased  to 
relinquish  this  claim,  and  to  appoint  the  whole  tribe  of  Levi 
to  attend  his  immediate  service  in  their  stead.  The  reason 
generally  assigned,  why  God  should  give  this  honor  to  the 
Levites  in  preference  to  the  other  tribes,  is  because  of  the 
extraordinary  zeal  they  manifested  against  idolatry  in  the  case 
of  the  golden  calf,  (Ex.  xxxii.  26-28  ;  Deut.  xxxiii.  9.)  See 
also  pp.  76,  127,  supra. 

(5.)  The  speaking  of  Balaam's  ass.  Num.  xxii.  25.  "  And 
the  Lord  opened  the  mouth  of  the  ass,  and  she  said  unto  Ba- 
laam, What  have  I  done  unto  thee,  that  thou  hast  smitten  me 
these  three  times  ?"  And  where  is  the  wonder  of  all  this  ? 
If  the  ass  had  opened  her  own  mouth,  and  reproved  the  rash 
prophet,  we  might  well  be  astonished  ;  but  when  God  opens 
the  mouth,  an  ass  can  speak  as  well  as  a  man.  It  is  to  no 
purpose  to  speak  of  the  construction  of  the  ass's  mouth,  of 


238  EVIDENCE    OF    THE    INSPIRATION 

the  formation  of  the  tongue  and  jaws  being  unfit  for  speaking 
for  an  adequate  cause  is  assigned  for  this  wonderful  effect — 
"  The  Lord  opened  the  mouth  of  the  ass  ;"  and  no  one  who 
believes  in  a  God,  can  doubt  of  His  power  to  do  this  and 
much  more.  Even  the  heathen  did  not  think  such  things  be- 
yond the  power  of  their  deities.  Of  animate  and  inanimate 
things  receiving  for  a  short  time  the  gift  of  speech  the  heathen 
mythology  is  full.  Witness  the  ass  of  Silenus  ;  ihe  ram  of 
Phryxus  ;  the  bull  of  Europa  ;  the  lamb  in  Egj^pt,  in  the  reign 
of  Boccaris  ;  the  elephant  of  Porus  ;  and  the  horses  of  Achil- 
les and  Adrastus.  See  Bochart,  Hieroz.  P.  I.  1.  ii.  c.  14. 
Huet,  Alnct.  Quajst.  1.  ii.  c.  12,  n.  26.  Universal  Hist.  vol. 
ii.  b.  1,  c.  3,  n.  1,  and  Homer,  ii.  1.  xvii.  4-26,  xix.  405. 

(6.)  The  preservation  of  the  Israelites'  raiment  in  the  wil- 
derness, Deut.  viii.  4.  "  Thy  raiment  waxed  not  old  upon 
thee,  neither  did  thy  foot  swell,  these  forty  years."  Many 
have  supposed  the  meaning  of  this  text  to  be,  that  "  God  so 
amply  provided  for  them  all  the  necessaries  of  life,  that  they 
never  were  obliged  to  wear  tattered  garments,  nor  were  their 
feet  injured  for  lack  of  shoes  or  sandals."  Now,  though  the 
Israelites  doubtless  brought  out  of  Egypt  more  raiment  than 
what  they  had  upon  them  ;  and  they  might  manufacture  the 
fleeces  of  their  flocks  in  the  Avilderness,  and  also  might  be 
favored  by  Providence  with  other  supplies  from  the  neighbor- 
ing nations  or  travelling  hordes  of  Arabs  ;  yet,  when  we  con- 
sider their  immense  numbers,  their  situation  and  long  contin- 
uance in  the  wilderness,  and  the  very  strong  expressions 
made  use  of  in  the  text,  there  seems  no  reason  to  question 
the  extraordinary  and  miraculous  interposition  of  God  in  this 
respect,  as  well  as  in  others,  not  less  stupendous  in  their  na- 
ture, or  constant  in  their  supply. 

(7.)  The  miraculous  passage  of  the  Jordan,  Joshua  iii.  15 — 
17.  "  And  as  they  that  bare  the  ark  were  come  unto  Jordan, 
and  the  feet  of  the  priests  that  bare  the  ark  were  dipped  in 
the  brim  of  the  water,  (for  Jordan  overfloweth  all  his  banks 
all  the  time  of  harvest,)  that  the  waters  which  came  down 
from  above  stood  and  rose  up  upon  a  heap  very  far  from  the 
city  Adam,  that  is  beside  Zaretan  :  and  those  that  came  down 
toward  the  sea  of  the  plain,  even  the  salt  sea,  failed,  and  were 
cut  oft';  and  the  people  passed  over  right  against  Jericho. 
And  the  priests  that  bare  the  ark  of  the  covenant  of  the  Lord 
stood  firm  on  dry  ground  in  the  midst  of  Jordan,  and  all  the 
Israelites  passed  over  on  dry  ground,  until  all  the  people  were 


OF    THE    SACRED    SCBIPTURES.  239 

passed  clean  over  Jordan."  The  ordinary  current  of  the  Jor- 
dan, near  where  the  Israelites  crossed,  is  said,  by  Maundrell, 
to  be  about  20  yards  across,  deeper  than  a  man's  height,  and 
so  rapid,  as  there  is  no  swimming  against  it.  It  has,  how- 
ever, two  banks  ;  the  first,  or  iimer  one,  is  that  of  the  river 
in  its  natural  state,  and  the  second,  or  outer  one,  about  a  fur- 
long distant,  is  that  of  its  overflowings,  which  it  does  when 
the  summer's  sun  has  melted  the  snow  on  mount  Lebanon  and 
Hermon,  in  the  months  of  March  and  April.  And  this  was 
the  time  which  God  chose  that  the  Israelites  should  pass  over 
it ;  that  a  miraculous  interposition  might  be  necessary  ;  and 
that,  by  the  miracle,  they  might  be  convinced  of  his  omnipo- 
tence. "  There  are  two  obvious  natural  causes,"  says  Mr. 
King  (Morsels  of  Grit.  vol.  iii.  p.  285),  "  by  which  the  effect 
here  described  might  be  produced  ;  though  most  certainly  the 
bringing  either  one  or  both  of  them  to  act  on  the  precise  oc- 
casion, and  so  very  powerfully,  could  only  be  the  immediate 
command  of  God,  the  great  Creator  of  all  those  powers  in  na- 
ture. The  one  might  be  an  earthquake.  The  other  cause 
might  be  a  strong  south,  or  south-west  wind,  which  might 
drive  back  and  retard  the  flowing  of  the  waters  above  Jeri- 
cho ;  while  those  below  more  easily  found  their  way  to  the 
Dead  Sea,  and  left  a  fordable  passage  at  the  appointed  place. 
Either  or  both  these  causes  might  operate.  We  are  by  no 
means  without  experience,  of  instances  of  such  natural  causes 
sometimes  producing  similar  effects,  in  what  is  called  the 
natural  course  of  things.  We  find  on  record,  that  in  the  year 
1645,  there  arose,  in  the  morning,  so  furious  a  wind  at  Geneva, 
that  it  laid  dry  the  bed  of  the  impetuous  Rhone  above  the 
bridge  ;  insomuch  that  many  crossed  quite  over  it  dry,  on 
foot ;  and  the  son  of  M.  D'Aubigny  even  picked  up  some  an- 
cient medals  therein  ;  the  passage  continuing  free  during  an 
hour's  time.  This,  and  the  other  miraculous  events  attendant 
on  the  journey  of  the  Israelites  from  Egypt,  the  Psalmist  de- 
picts in  energetic  and  sublime  language  in  Ps.  114  ;  on  which 
Mr.  Addison  properly  observes  (Spect.  461),  that  the  author 
of  this  Psalm  designedly  works  for  effect,  in  pointing  out  the 
miraculous  effects,  without  mentioning  an  agent ;  till,  at  last, 
when  the  sea  is  seen  rapidly  retiring  from  the  shore,  Jordan 
retreating  to  its  source,  and  the  mountains  and  hills  running 
away  like  a  flock  of  affrighted  sheep,  that  the  passage  of  the 
Israelites  might  be  every  way  uninterrupted  ;  then  the  cause 


240  EVIDENCE    OF    THE     INSPIRATION 

of  all  this  is  suddenly  introduced,  and  the  presence  of  God  in 
his  grandeur  solves  every  difficulty. 

(8.)  The  miraculous  taking  of  Jericho,  which  strictly  ac- 
corded with  the  prediction,  Josh.  vi.  3-5.  "  And  ye  shall 
compass  the  city,  all  ye  men  of  war,  and  go  round  about.lhe 
city  once.  Thus  shalt  thou  do  six  days.  And  seven  priests 
shall  bear  before  the  ark  seven  trumpets  of  rams'  horns :  and 
the  seventh  day  ye  shall  compass  the  city  seven  times,  and  the 
priests  shall  blow  with  the  trumpets.  And  it  shall  come  to 
pass,  that  when  they  make  a  long  blast  with  the  ram's  horn, 
and  when  ye  hear  the  sound  of'  the  trumpet,  all  the  people 
shall  shout  with  a  great  shout ;  and  the  wall  of  the  city  shall 
fall  down  flat,  and  the  people  shall  ascend  up  every  man 
straight  before  him."  (Compare  ver.  12-20.)  The  words 
t'^bm%1  tiTn&lIS-  shopheroth  hyyovelim,  should  rather  be  render- 
ed jubilee  trumpets,  i.  e.  such  as  were  used  on  the  jubilee, 
which  were  probably  made  of  horn  or  silver :  for  the  entrance 
of  the  Israelites  into  Canaan  was  indeed  a  jubilee  to  them,  (See 
Lev.  25.  11,  &c.  :) — instead  of  the  dreadful  trumpet  of  war, 
they  were  ordered  to  sound  the  trumpet  of  joy,  as  already  con- 
querors. The  words  ri">r:nn  ^■^SJn  tin^n  n^sai,  wenaphelah  cho- 
math  hair  tachteyha,  are  literally,  "  and  the  wall  of  the  city 
shall  fall  down  under  itself;"  which  appears  simply  to  mean, 
that  the  wall  shall  fall  down  from  its  very  foundation  ;  which 
was  probably  the  case  in  every  part,  though  large  breaches  in 
different  places  might  have  been  amply  sufficient  first  to  admit 
the  armed  men,  after  whom  the  host  might  enter  to  destroy 
the  city.  There  is  no  ground  for  the  supposition,  that  the 
walls  sunk  into  the  earth. 

(9.)  The  standing  still  of  the  sun  and  moon  at  the  com- 
mand of  Joshua,  Josh.  x.  12.  "  Then  spake  Joshua  to  the 
Lord  in  the  day  when  the  Lord  delivered  up  the  Amorites 
before  the  children  of  Israel,  and  he  said  in  the  sight  of  Is- 
rael, Sun,  stand  thou  still  upon  Gibeon ;  and  thou,  Moon,  in 
the  valley  of  Ajalon."  Joshua  doubtless  acted,  on  this  occa- 
sion, by  an  immediate  impulse  upon  his  mind  from  the  Spirit 
of  God.  It  would  have  been  improper  either  that  he  should 
speak,  or  that  the  miracle  should  be  recorded,  according  to  the 
terms  of  modern  astronomy.  The  sun  appeared  to  the  Isra- 
elites over  Gibeon,  and  the  moon  over  the  valley  of  Ajalon, 
which  is  supposed  to  have  been  situated  in  a  different  direc- 
tion :  and  there  they  appeared  to  be  stayed  in  their  course 
for  "  a  whole  day  j"  either  for  the   space  of  about  twelve  or 


OF    THE    SACKED    SCRIPTURES  241 

fourteen  hours,  or  for  the  time  of  one  diurnal  revolution. 
Many  inquiries  have  been  made  concerning  the  way  in  which 
this  miracle  was  wrought,  and  many  difhculties  and  objections 
have  been  urged  against  understanding  it  literally.  But  the 
fact  is  authenticated  by  the  divine  testimony  ;  and  the  man- 
ner in  which  it  was  accomplished  lies  entirely  out  of  our 
province,  because  beyond  our  comprehension. 

(10.)  The  appearance  of  Samuel  to  Saul,  1  Sam.  xxviii. 
11-20.  There  is  considerable  diversity  of  opinion,  both 
among  learned  and  pious  men,  relative  to  this  appearance  to 
Saul.  Some  say  it  was  the  devil  who  personated  Samuel ; 
and  others  maintain  it  was  all  an  imposition  of  this  cunning 
woman,  and  that  there  was  no  supernatural  agency  at  all. 
But  the  most  probable  opinion  seems  to  be,  that  Samuel  him- 
self did  actually  appear  to  Saul,  not  by  the  pov/er  of  enchant- 
ment, but  by  the  appointment  and  especial  mercy  of  God,  to 
warn  this  infatuated  monarch  of  his  approaching  end,  that  he 
might  make  his  peace  with  his  Maker.  There  is  not  the 
smallest  intimation  of  chicanery  or  Satanic  influence  given  in 
the  text ;  but,  on  the  contrary,  from  the  plain  and  obvious 
meaning  of  the  language  employed,  it  is  perfectly  evident  that 
it  was  Samuel  himiself,  i<'',n  1:541  ?3r,  Shemooel  Jioo,  as  it  is  ex- 
pressed in  ver.  14.  Indeed,  the  very  soul  of  Samuel  seems 
to  breathe  in  his  expressions  of  displeasure  against  the  dis- 
obedience and  wickedness  of  Saul ;  while  the  aw^ful  pro- 
phetic denunciations,  which  accordingly  came  to  pass,  were 
such  as  neither  human  nor  diabolical  wisdom  could  foresee  ; 
and  which  could  only  be  known  to  God  himself,  and  to  those 
to  whom  he  chose  to  reveal  them. 

(11.)  The  death  of  the  disobedient  prophet.  1  Kings  xiii. 
28.  "  And  he  went  and  found  his  carcass  cast  in  the  way, 
and  the  ass  and  the  lion  standing  by  the  carcass  :  the  lion 
had  not  eaten  the  carcass,  nor  torn  the  ass."  All  here  was 
supernatural.  The  lion,  though  he  had  killed  the  man,  yet, 
contrary  to  his  nature,  did  not  devour  him,  nor  tear  the  ass, 
nor  meddle  with  the  travellers  that  passed  by  j  while  the  ass 
stood  quietly  by,  not  fearing  the  lion,  nor  betaking  himself  to 
flight ;  both  stood  as  guardians  of  the  fallen  prophet,  till  this 
extraordinary  intelligence  was  carried  into  the  city,  which 
rendered  the  miracle  more  illustrious,  and  plainly  showed  that 
this  event  did  not  happen  by  chance.  This  concatenation  of 
miracles  marked  the  death  of  the  man  of  God,  as  a  Divine  re- 
buke for  his  disobedience  in  eating  bread  at  idolatrous  Bethel; 

21 


j^ft  EVIDENCE    OF    THE    INSPIRATION 

and  here  we  see,  as  in  various  other  cases,  that  *'  often  judg- 
ment begins  at  the  house  of  God."  The  true  prophet,  for 
suffering  himself  to  be  seduced  by  the  old  prophet,  and  for  re- 
ceiving that  as  a  revelation  from  God  which  was  opposed  to 
the  revelation  which  himself  had  received,  and  which  was 
confirmed  by  so  many  miracles,  is  slain  by  a  lion,  and  his 
body  deprived  of  the  burial  of  his  fathers  ;  while  the  wicked 
king  and  the  fallen  prophet  are  both  permitted  to  live. 

(12.)  The  feeding  of  Elijah  by  ravens.  1  Kings  xvii.  2-6. 
*'  And  the  word  of  the  Lord  came  unto  him,  saying,  Get  thee 
hence,  and  turn  thee  eastward,  and  hide  thyself  by  the  brook 
Cherith,  that  is  before  Jordan.  And  it  shall  be,  that  thou 
shalt  drink  of  the  brook  ;  and  I  have  commanded  the  ravens 
to  feed  thee  there.  So  he  went  and  did  according  unto  the 
word  of  the  Lord  :  for  he  went  and  dwelt  by  the  brook  Che- 
rith, that  is  before  Jordan.  And  the  ravens  brought  him  bread 
and  flesh  in  the  morning,  and  bread  and  flesh  in  the  evening ; 
and  he  drank  of  the  brook."  Some  have  thought  that  the 
prophet  Elijah,  instead  of  being  fed  by  ravens,  was  supplied 
by  merchants,  or  Arabians,  or  the  inhabitants  of  the  city  Arbo. 
But,  L  S'l^^y,  orevim,  is  never  used  singly  to  denote  merchants  ; 
nor  would  God  have  said,  generally,  that  he  had  commanded 
the  merchants,  but  have  specified  what  merchants  he  had 
commanded.  2.  The  word  is  not  read  orevim  but  aravim 
when  it  signifies  Arabs  ;  nor  is  it  likely  that  they  should  be 
found  in  that  district.  3.  The  inhabitants  of  inn5>,  Arbo  or 
Orbo,  if  any  city  of  that  name  then  existed,  must  have  been 
called,  according  to  the  genius  of  the  Hebrew  language, 
^"112^5,  arboyim,  or  f^^niJ),  arbonim,  not  D^^n*)?,  orevim.  4.  The 
solemn  declaration  of  good  Obadiah,  that  Ahab  took  an  oath 
of  every  people,  that  he  was  not  concealed  among  them,  shows 
that  his  situation  required  the  utmost  privacy,  even  to  solitude, 
and  that  it  was  impossible  for  him  to  remain  concealed  among 
the  inhabitants  of  the  country.  5.  When  the  brook  was  dried 
up,  the  prophet  was  obliged  to  quit  his  asylum,  which  he 
needed  not  to  have  done  had  a  people  been  his  suppliers,  as 
they  could  have  brought  him  water  as  well  as  food.  6.  Hence 
we  may  justly  conclude,  that  these  orevim  were  true  ravens, 
as  it  is  rendered  in  nearly  every  version. 

(13.)  The  destruction  of  the  children,  or  young  men,  who 
mocked  Elisha,  by  bears,  2  Kings  ii.  23,  24.  "  And  he  went 
up  from  Bethel  and  as  he  was  going  up  by  the  way,  there 
came  forth  little  children  out  of  the  city,  and  mocked   him 


OF    THE    SACRED    SCRIPTURES.  243 

and  said  unto  him,  Go  up,  thou  bald  head  ;  go  up,  ^hou  bald 
head.  And  he  turned  back,  and  looked  on  them,  and  cursed 
them  in  the  name  of  the  Lord.  And  there  came  forth  two 
she  bears  out  of  the  wood,  and  tare  forty  and  two  children  of 
them."  The  words  Q^^ttp  C^n^D,  n'earim  hetannim,  not  only 
signify  little  children,  but  young  men ;  for  pp,  katon,  signifies 
not  only  little,  but  young,  in  opposition  to  old ;  and  ^3>D,  naar, 
signifies  not  only  a  child,  but  a  young  man,  grown  to  years  of 
maturity  :  thus  Isaac  is  called  ^53,  when  twenty-eight  years 
old,  Joseph  when  thirty-nine,  and  Rehoboam  when  forty. 
These  idolatrous  young  men,  having  heard  of  the  ascension 
of  Elijah,  without  believing  it,  blasphemously  bade  Elisha 
follow  him.  The  venerable  prophet,  from  a  divine  impulse, 
pronounced  a  curse  "  in  the  name  of  the  Lord  ;"  which  was 
immediately  followed  by  the  most  terrible  judgment ;  thus 
evincing  the  source  from  which  it  flowed. 

(14.)  The  supply  of  water  to  the  combined  armies  of 
Jehoram,  Jehoshaphat,  and  the  king  of  Edom,  according  to 
the  word  of  Elisha,  2  Kings  iii.  16-20.  "  And  he  said,  Thus 
saith  the  Lord,  Make  this  valley  full  of  ditches.  For  thus  saith 
the  Lord,  Ye  shall  not  see  wind,  neither  shall  ye  see  rain ; 
yet  that  valley  shall  be  filled  with  water,  that  ye  may  drink, 
both  ye,  and  your  cattle,  and  your  beasts.  And  this  is  but  a 
light  thing  in  the  sight  of  the  Lord :  he  will  deliver  the 
Moabites  also  into  your  hand.  And  ye  shall  smite  every 
fenced  city,  and  every  choice  city,  and  shall  fell  every  good 
tree,  and  stop  all  wells  of  water,  and  mar  every  good  piece 
of  land  with  stones.  And  it  came  to  pass  in  the  morning, 
when  the  meat  offering  was  offered,  that,  behold,  there  came 
water  by  the  way  of  Edom,  and  the  country  was  filled  with 
water."  This  supply  was  altogether  miraculous ;  for  there 
was  neither  wind  nor  rain^  nor  any  other  natural  means  to 
furnish  it. 

(15.)  The  feeding  of  a  hundred  men  by  Elisha  on  twenty 
barley  loaves,  2  Kings  iv.  42-44.  "  And  there  came  a  man 
from  Baal-shalisha,  and  brought  the  man  of  God  bread  of  the 
first  fruits,  twenty  loaves  of  barley,  and  full  ears  of  corn  in 
the  husk  thereof.  And  he  said,  Give  unto  the  people,  that 
they  may  eat.  And  his  servitor  said,  What,  should  I  set  this 
before  a  hundred  men  ?  He  said  again.  Give  the  people, 
that  they  may  eat :  for  thus  saith  the  Lord,  They  shall  eat, 
and  shall  leave  thereof.  So  he  set  it  before  them,  and  they 
did  eat  and  left  thereof,  according  to  the  word  of  the  Lord." 


244  EVIDENCE    OF    THE    INSPIRATION 

Probably  "  the  full  ears  of  corn  in  the  husk"  were  parched 
corn,  or  corn  to  be  parched  ; — full  ears,  before  they  are  ripe, 
parched  on  the  fire  ;  a  very  frequent  food  in  the  East.  The 
loaves  were  probably  extremely  small,  as  their  loaves  of  bread 
still  are  in  eastern  countries.  But  small  as  this  may  appear, 
it  would  be  a  considerable  present  in  the  time  of  famines 
though  very  inadequate  to  the  number  of  persons. 

(16.)  The  causing  of  iron  to  swim  by  Elisha,  2  Kings  vi. 
5-7.  "  But  as  one  was  felling  a  beam,  the  axe  head  fell  into 
the  water  :  and  he  cried,  and  said,  Alas,  master !  for  it  was 
borrowed.  And  the  man  of  God  said.  Where  fell  it  ?  And 
he  showed  him  the  place.  And  he  cut  down  a  stick,  and 
cast  it  in  thither  ;  and  the  iron  did  swim.  Therefore  said  he, 
Take  it  up  to  thee.  And  he  put  out  his  hand,  and  took  it." 
This  simple  means  could  have  no  natural  tendency  to  raise 
the  iron,  and  cause  it  to  swim  :  it  was  only  a  sign,  or  cere- 
mony, which  the  prophet  chose  to  employ  on  the  occasion. 
This  was,  then,  a  real  miracle  ;  for  the  gravity  of  the  metal 
must  otherwise  still  have  kept  it  at  the  bottom  of  the  river. 

(17.)  The  destruction  of  Sennacherib's  army,  2  Kings  xix. 
35.  "  And  it  came  to  pass  that  night,  that  the  angel  of  the 
Lord  went  out,  and  smote  in  the  camp  of  the  Assyrians  a 
hundred  fourscore  and  five  thousand  :  and  when  they  arose 
early*in  the  morning,  behold,  they  were  all  dead  corpses." 
In  conformity  to  the  prediction  of  this  astonishing  event  by 
the  prophet  Isaiah,  ver.  7,  "  Behold,  I  will  send  a  blast  upon 
him,"  &c.,  it  is  probable  this  angel,  or  messenger,  was  the 
simoom,  or  hot  pestilential  wind,  which  is  so  frequent  in 
eastern  countries,  and  often  destroys  vast  numbers  in  a 
moment.  See  Thevenot,  Trav.  P.  i.  b.  ii.  c.  20,  P.  ii.  b.  i. 
c.  20,  b.  ii.  c.  16.  The  destructive  nature  of  the  Sam,  Simoom, 
Smoom,  or  Samiel,  is  mentioned  by  almost  all  travellers. 
When  this  pestilential  wind  advances,  which  it  does  with 
great  rapidity,  its  approach  is  indicated  by  a  redness  in  the 
air  ;  and,  when  sufficiently  near  to  admit  of  being  observed, 
it  appears  like  a  haze,  in  color  resembling  the  purple  part  of 
the  rainbow,  but  not  so  compressed  or  thick.  The  principal 
stream  of  the  blast  always  moves  in  a  line,  about  twenty  yards 
in  breadth,  and  twelve  feet  above  the  surface  of  the  earth,  but 
its  parching  influence  pervades  all  places  to  a  considerable 
distance.  The  only  means  of  preservation  from  its  noxious 
influence,  is  to  lie  flat,  with  the  face  upon  the  ground,  till  the 
blast  be  over.     Camels  and  other  animals  instinctively  per- 


OF   THE    SACRED    SCRIPTURES.  245 

ceive  its  approach,  and  bury  their  mouths  and  nostrils  in  the 
ground.  It  rarely  lasts  more  than  seven  or  eight  minutes, 
but  so  poisonous  are  its  effects,  that  it  instantly  suffocates 
those  who  are  unfortunate  enough  to  inhale  it. 

The  circumstances  connected  with  this  event  is  the  subject 
of  the  29th  and  four  following  chapters  of  Isaiah,  as  Bishop 
Lowth  observes — namely,  the  invasion  of  Sennacherib  ;  the 
great  distress  of  the  Jews  while  it  continued ;  their  sudden 
and  unexpected  deliverance  by  God's  immediate  interposition 
in  their  behalf;  the  subsequent  prosperous  state  of  the  king- 
dom under  Hezekiah  ;  interspersed  with  severe  reproofs,  and 
threats  of  punishment,  for  their  hypocrisy,  stupidity,  infidelity, 
their  want  of  trust  in  God,  and  their  vain  reliance  on  the 
assistance  of  Egypt ;  and  with  promises  of  better  times,  both 
immediately  to  succeed,  and  to  be  expected  in  the  future  age. 

In  conformity  with  the  preceding  view  of  the  agency  em- 
ployed by  the  Lord  in  effecting  this  miraculous  overthrow, 
are  the  other  terms  employed  by  the  prophet  in  these  chap- 
ters. In  foretelling  the  distress  of  Jerusalem  he  exclaims 
(ch.  xxix.  1,  2),  "  Wo  to  Ariel,  to  Ariel,  the  city  where 
David  dwelt !  add  ye  year  to  year  ;  let  them  kill  sacrifices. 
Yet  I  will  distress  Ariel,  and  there  shall  be  heaviness  and 
sorrow  :  and  it  shall  be  unto  me  as  Ariel."  Or,  as  Bishop 
Lowth  renders  it,  "  and  it  shall  be  unto  me  as  the  hearth  of 
the  great  altar ;"  that  is,  it  shall  be  the  seat  of  the  fire  of 
God,  which  shall  issue  from  thence  to  consume  his  enemies. 
The  hearth  of  the  altar  is  expressly  called  ^55^1^5  ariel,  by 
Ezekiel,  ch.  iii.  15;  which  is  put,  in  the  former  part  of  the 
verse,  for  Jerusalem,  the  city  in  which  the  altar  was.  So 
again  in  Is.  xxx.  31,  33,  "  For  through  the  voice  of  the  Lord 
shall  the  Assyrian  be  beaten  down,  which  smote  with  a  rod. 
For  Tophet  is  ordained  of  old ;  yea,  for  the  king  it  is  pre- 
pared :  he  hath  made  it  deep  and  large  :  the  pile  thereof  is 
fire  and  much  wood  ;  the  breath  of  the  Lord,  like  a  stream 
of  brimstone,  doth  kindle  it."  Tophet  was  a  part  of  the  valley 
of  Hinnom,  south-east  of  Jerusalem,  where  the  Canaanites, 
and  afterwards  the  Israelites,  sacrificed  their  children  to 
Moloch ;  and  it  is  here  used  by  metonymy,  for  the  place 
where  the  Assyrian  army  was  destroyed,  which  appears  to 
have  really  happened  on  the  opposite  side  of  Jerusalem,  near 
Nob,  Isa.  x.  32. 

(18.)  The  recovery  of  Hezekiah  from  a  dangerous  sick- 
ness, 2  Kings  XX.  7,  "  x\nd  Isaiah  said,  Take  a  lump  of  figs. 
21* 


246  EVIDENCE  OF    THE    INSPIRATION 

And  they  took  and  laid  it  on  the  bile,  and  he  recovered.'* 
YTTJ^i  sheckin,  from  the  Arabic,  v,:-£rv,^v,  sachana,  to  be  hot, 
signifies  an  inflammatory  tumor,  or  burning  bile  :  and  some 
think  that  Hezekiah's  malady  was  a  pleurisy  ;  others  that  it 
was  the  plague  ;  and  others,  the  elephantiasis,  a  species  of 
leprosy,  as  one  of  the  Hexapla  versions  renders  in  Job  2. 
7.  A  poultice  of  figs  might  be  very  proper  to  maturate  a  bile, 
or  dismiss  any  obstinate  inflammatory  swelling,  and  the  pro- 
priety of  such  an  application  is  expressly  mentioned  by  Pliny 
(1.  xxii.  c.  25,  1.  xxiii.  c.  7) ;  but  we  cannot  discuss  its  pro- 
priety in  this  case,  unless  we  were  certain  of  the  nature  of 
the  malady.  It  was,  however,  the  natural  means  which  God 
chose  to  bless  for  his  recovery  ;  and  without  this  interposi- 
tion, he  must  have  died. 

(19.)  The  going  back  of  the  shadow  ten  degrees  on  the 
sun-dial  of  Ahaz,  2  Kings  xx.  8-11.  "And  Hezekiah  said 
unto  Isaiah,  What  shall  be  the  sign  that  the  Lord  will  heal 
me,  and  that  I  shall  go  up  into  the  house  of  the  Lord  the 
third  day  ?  And  Isaiah  said,  This  sign  shalt  thou  have  of 
the  Lord,  that  the  Lord  will  do  the  thing  that  he  hath  spoken  ; 
shall  the  shadow  go  forward  ten  degrees,  or  go  back  ten  de- 
grees ?  And  Hezekiah  answered,  It  is  a  light  thing  for  the 
shadow  to  go  down  ten  degrees  :  nay,  but  let  the  shadow  re- 
turn backward  ten  degrees.  And  Isaiah  the  prophet  cried 
unto  the  Lord  :  and  he  brought  the  shadow  ten  degrees  back- 
ward,  by  which  it  had  gone  down  in  the  dial  of  Ahaz." 
What  these  degrees  were,  or  how  dials  were  then  construct- 
ed, is  wholly  uncertain.  It  is  probable  that  this  miracle  was 
effected  by  refraction,  rather  than  by  arresting  the  motion  of 
the  earth.  The  Hebrew  might  be  rendered  "  the  steps  of 
Ahaz.'*  The  researches  of  curious  travellers  in  Hindostan, 
observes  Bp.  Stock,  have  lately  discovered  in  that  country, 
three  observatories  of  similar  form,  the  most  remarkable  of 
which  is  to  be  seen  within  four  miles  of  Delhi,  the  ancient 
capital  of  the  Mogul  empire.  A  rectangled  triangle,  whose 
hypotenuse  is  a  staircase,  (apparently  parallel  to  the  axis 
of  the  earth,)  bisects  a  zone,  or  coping  of  a  wall,  which  wall 
connects  the  two  terminating  towers  at  right  and  left.  The 
coping  itself  is  of  a  circular  form,  and  accurately  graduated, 
to  mark,  by  the  gnomon  above,  the  sun's  progress  before  and 
after  noon.  According  to  the  known  laws  of  refraction,  a 
cloud,  or  body  of  air,  of  different  density  to  the  common  at- 


I 


OF  THE  SACRED  SCRIPTURES.  247 

niosphere,  interposed  between  the  gnomon  and  the  coping, 
or  dial  plate  below,  would,  if  denser,  cause  the  shadow  to 
ascend  the  steps  on  the  coping  by  which  it  had  gone  down, 
and  if  rarer,  a  contrary  event  would  take  place. 

(20.)  The  miraculous  defeat  of  the  Philistines  in  behalf 
of  David.  1  Chr.  xiv,  15,  16.  "  And  it  shall  be,  when  thou 
shalt  hear  a  sound  of  going  in  the  tops  of  the  mulberry-trees, 
that  then  thou  shalt  go  out  to  battle  :  for  God  is  gone  forth 
before  thee  to  smite  the  host  of  the  Philistines.  David  there- 
fore did  as  God  commanded  him  :  and  they  smote  the  host 
of  the  Philistines  from  Gibeon  even  to  Gazer."  Some,  tak- 
ing the  word  fiij^^n,  bechaim,  translated  "  mulberry-trees,"  as 
a  proper  name,  render,  "  when  thou  shah  hear  a  sound  of  go- 
ing upon  the  summits  of  Bechaim  ;"  others  understanding 
ffii^^i,  rosh,  "  a  top,"  in  the  sense  of  beginning  or  entrance, 
read,  "  when  thou  hearest  a  sound  of  footsteps  at  the  en- 
trance of  the  grove  of  mulberry-trees  ;"  and  others  think  a 
rustling  among  the  leaves  is  intended.  The  Targumist 
reads,  "  When  thou  shalt  hear  the  sound  of  the  angels  com- 
ing to  thy  assistance,  then  go  out  to  battle  ;  for  an  angel  is 
sent  from  the  presence  of  God,  that  he  may  render  thy  way 
prosperous."  If  there  had  not  been  an  evident  supernatural 
interference,  David  might  have  thought  that  the  ruse  de 
guerre  which  he  had  used  was  the  cause  of  his  victory. 

(21.)  The  miraculous  preservation  of  Shadrach,  Meshach, 
and  Abed-nego,  in  the  fiery  furnace.  Dan.  iii.  26,  27.  "  Then 
Nebuchadnezzar  came  near  to  the  mouth  of  the  burning  fiery 
furnace,  and  spake,  and  said,  Shadrach,  Meshach,  and  Abed- 
nego,  ye  servants  of  the  most  high  God,  come  forth,  and 
come  hither.  Then  Shadrach,  Meshach,  and  Abed-nego, 
came  forth  of  the  midst  of  the  fire.  And  the  princes,  gov- 
ernors, and  captains,  and  the  king's  counsellors,  being  gather- 
ed together,  saw  these  men,  upon  whose  bodies  the  fire  had 
no  power,  nor  was  a  hair  of  their  heads  singed,  neither 
were  their  coats  changed,  nor  the  smell  of  fire  had  passed 
on  them."  The  heathen  boasted  that  their  priests  could  walk 
on  burning  ooals  unhurt :  and  Virgil  (^n.  1.  xi.  785)  men- 
tions this  of  the  priests  of  Apollo  of  Soracte.  Varro,  how- 
ever, tells  us  that  they  anointed  the  soles  of  their  feet  with 
a  species  of  unguent  that  preserved  them  from  being  burnt ; 
but  here  all  was  supernatural,  as  the  king  himself  acknow- 
ledged. 

(22  )  The  madness  miraculously  inflicted  on  Nebuchadnez- 


248  EVIDENCE    OF    THE    INSPIRATION 

zar,  according  to  the  interpretation  of  his  dream  by  Daniel, 
Dan.  iv.  25. — "  That  they  shall  drive  thee  from  men,  and  thy 
dwelling  shall  be  with  the  beast  of  the  field,  and  they  shall  make 
thee  to  eat  grass  as  oxen,  and  they  shall  wet  thee  with  the 
dew  of  heaven,  and  seven  times  shall  pass  over  thee,  till  thou 
know  that  the  Most  High  ruleth  in  the  kingdom  of  men, 
and  giveth  it  to  whomsoever  he  will,"  &;c.  Compare  ver. 
29-36.  All  the  circumstances  of  Nebuchadnezzar's  case, 
says  Dr.  Mead  (Medica  Sacra,  ch.  vii.),  agree  so  well  with  a 
hypochondriasis,  that  to  me  it  appears  evident  he  was  seized 
with  this  distemper,  and  under  its  influence  ran  wild  into  the 
fields  :  then  fancying  himself  transformed  into  an  ox,  he  fed 
on  grass,  after  the  manner  of  cattle  ;  and,  through  neglect  of 
himself,  his  hair  and  nails  grew  to  an  excessive  length,  so 
that  the  latter  became  thick  and  crooked,  resembling  birds* 
claws.  Virgil  (Eel.  vi.  48)  says  of  the  daughters  of  Praetus, 
who  are  related  to  have  been  mad,  Implerunt  falsis  7nugitihus 
agros,  "  With  mimic  lowings  they  filled  the  fields."  Every 
thing  was  fulfilled  that  was  exhibited  in  the  dream  and  its  in- 
terpretation ;  and  God  so  ordered  it  in  his  providence,  that 
Nebuchadnezzar's  counsellors  and  lords  sought  for  him  and 
gladly  reinstated  him  in  his  kingdom.  It  is  highly  probable 
that  he  was  a  true  convert,  and  died  in  the  faith  of  the  God 
of  Israel. 

(23.)  The  preservation  of  Daniel  in  the  lion's  den,  Dan.  vi. 
16-23.  "  Then  the  king  commanded,  and  they  brought 
Daniel,  and  cast  him  into  the  den  of  lions.  Now  the  king 
spake  and  said  unto  Daniel,  Thy  God  whom  thou  servest 
continually,  he  will  deliver  thee.  And  a  stone  was  brought, 
and  laid  upon  the  mouth  of  the  den  ;  and  the  king  sealed  it 
with  his  own  signet,  and  with  the  signet  of  his  lords  ;  that 
the  purpose  might  not  be  changed  concerning  Daniel."  All 
this  precaution  served  the  purposes  of  Divine  Providence. 
There  could  be  no  trick  or  collusion  here  :  if  Daniel  be  pre- 
served, it  must  be  by  the  power  of  Jehovah  the  God  of  Israel. 
And  he  was  delivered  ;  and  when  the  king  inquired  at  the 
den  after  his  safety,  he  said,  "  O  king,  live  for  ever.  My 
God  hath  sent  his  angel,  and  hath  shut  the  lions'  mouths,  that 
they  have  not  hurt  me  :  forasmuch  as  before  him  innocency 
was  found  in  me  ;  and  also  before  thee,  O  king,  have  I  done 
no  hurt.  Then  was  the  king  exceeding  glad  for  him,  and 
commanded  that  they  should  take  Daniel  up  out   of  the  deiL 


I 


OF  THE  SACRED  SCRIPTITRES.  249 

So  Daniel  was  taken  up  out  of  the  den,  and  no  manner  of 
hurt  was  found  upon  him,  because  he  believed  in  his   God." 

(24.)  The  miraculous  preservation  of  Jonah  in  the  fish's 
belly,  &c.  Some  writers,  from  the  supposed  difficulties  of 
this  Book,  have  considered  it  as  a  parabolic  history^  or  alle- 
gory ;  others  have  thought  that  the  account  of  his  being  swal- 
lowed by  a  great  fish,  praying  in  its  belly,  and  being  cast  on 
dry  land,  was  a  dream  which  he  had  when  fast  asleep  in  the 
ship  ;  and  others,  with  equal  propriety,  have  contended  that 
by  3",  dag,  we  should  understand,  not  3,Jish,  but  a.Jishing-cove, 
or  Jisking-boat  !  Such  absurd  opinions  are  scarcely  worthy 
of  notice  ;  they  are  plainly  contrary  to  the  letter  of  the  text, 
and  the  obvious  meaning  of  language  ;  and  are  completely 
overthrown  by  the  appeal  of  our  Lord  to  the  main  facts  of  this 
history,  and  especially  by  the  use  which  He  makes  of  it. 
(Mat.  12.  40  ;  Lu.  11.  39.)  This  testimony  puts  an  end  to 
all  mythological,  allegorical,  and  hypothetical  interpretations 
of  these  great  facts  ;  and  the  whole  must  be  admitted  to  be 
a  miracle  from  beginning  to  end,  effected  by  the  almighty 
power  of  God.  God,  who  commissioned  Jonah,  raised  the 
storm  ;  He  prepared  the  great  fish  to  swallow  the  disobedient 
prophet  ;  He  maintained  his  life  for  three  days  and  three 
nights  in  the  bowels  of  this  marine  monster  ;  He  led  it  to  the 
shore,  and  caused  it  to  eject  the  prophet  on  dry  land  at  the 
appomted  time  ;  He  miraculously  produced  the  sheltering 
gourd,  that  came  to  perfection  in  a  night ;  He  prepared  the 
worm  which  caused  it  to  wither  in  a  night.  And  how 
easy  was  all  this  to  the  almighty  power  of  the  Author  and 
Sustainer  of  life,  who  has  a  sovereign,  omnipresent,  and  ener- 
getic sway  in  the  heavens  and  in  the  earth  !  The  miraculous 
preservation  and  deliverance  of  Jonah  were  surely  not  more 
remarkable  or  descriptive  of  almighty  power,  than  the  multi- 
plied wonders  in  the  wilderness,  the  protection  of  Shadrach, 
Meshach,  and  Abed-nego,  in  the  fiery  furnace,  of  Daniel  in 
the  lions'  den,  or  the  resurrection  of  the  widow's  son  ; — all 
were  deviations  from  the  general  laws  of  nature,  and  the  or- 
dinary course  of  human  events,  and  evident  demonstrations 
of  supernatural  and  miraculous  interference.  But  foolish  man 
will  affect  to  be  wise,  though  born  as  a  wild  ass's  colt ;  and 
some,  because  they  cannot  work  a  miracle  themselves,  can 
hardly  be  persuaded  that  God  can  do  it ! 

(25.)  The  star  which  guided  the  Magi  to  Bethlehem,  Matt, 
ii.  9.     "  When  they  had  heard  the  king,  they  departed,  and, 


250  EVIDENCE    OF    THE    INSPIRATION 

lo,  the  Star,  which  they  saw  in  the  east,  went  before  them, 
till  it  came  and  stood  over  where  the  young  child  was."  It 
seems  evident,  that  this  was  neither  a  star,  planet,  nor  comet ; 
but  a  luminous  meteor,  of  a  star-like  form,  in  our  atmosphere, 
formed  by  God  for  the  express  purpose  of  guiding  the  magi- 
ans,  not  only  to  Bethlehem,  but  to  the  very  house  where  the 
child  lay. 

(26.)  The  dumbness  of  Zacharias,  in  accordance  with  the 
prediction  of  the  angel,  Luke  i.  20.  "  And,  behold,  thou  shalt 
be  dumb  and  not  able  to  speak,  until  the  day  that  these  things 
shall  be  performed,  because  thou  believest  not  my  words, 
which  shall  be  fulfilled  in  their  season."  Compare  ver.  22, 
62-64.  The  word  rendered  dumb,  o-<''"^w»'^  is  properly  silent: 
for  in  this  case  there  was  no  natural  imperfection  or  debility 
of  the  organs  of  speech,  as  in  dumbness  ;  and  the  following 
words,  ^r)6vvayitvoi'Sa\ri(Tai,  thou  shalt  uot  bc  able  to  speak,  may 
be  regarded  as  merely  explicative.  This  was  at  once  a  proof 
of  the  severity  and  mercy  of  God  ;  of  severity,  in  condemning 
him  to  nine  months'  silence  for  his  unbelief;  of  mercy,  in 
rendering  his  punishment  temporary,  and  the  means  of  making 
others  rejoice  in  the  events  predicted. 

(27.)  The  raising  of  Jairus's  daughter  from  the  dead,  Mark 
V.  41-43.  "  And  he  took  the  damsel  by  the  hand,  and  said 
unto  her,  Talitha  cumi ;  which  is,  being  interpreted.  Damsel, 
I  say  unto  thee,  arise.  And  straightway  the  damsel  arose, 
and  walked ;  for  she  was  of  the  age  of  twelve  years.  And 
they  were  astonished  with  a  great  astonishment.  And  he 
charged  them  straitly  that  no  man  should  know  it ;  and  com- 
manded that  something  should  be  given  her  lo  eat."  This 
was  to  show  that  she  had  not  only  returned  to  life,  but  was 
also  restored  to  perfect  health  ;  and  to  intimate,  that  though 
raised  to  life  by  extraordinary  power,  she  must  be  continued 
in  existence,  as  before,  by  the  use  of  ordinary  means.  The 
advice  of  a  heathen  on  another  subject  is  quite  applicable  : 
Nee  Deus  intersit,  nisi  digims  vindice  nodus  Incident.  (Horace.) 
"  When  the  miraculous  power  of  God  is  necessary,  let  it  be 
resorted  to ;  when  not  necessary,  let  the  ordinary  means  be 
used." — To  act  otherwise  would  be  to  tempt  God. 

(28.)  The  healing  of  a  woman  who  had  had  an  issue  of 
blood  twelve  years,  &c.  Mark  informs  us,  that  she  "  had 
suffered  many  things  of  many  physicians,  and  had  spent  all 
that  she  had,  and  was  nothing  bettered,  but  rather  grew 
worse."  (ch.  v.  26.)     No  person  will  wonder  at  this  account, 


OF    THE    SACRED    SCRIPTURES.  25| 

when  he  considers  the  therapeutics  of  the  Jewish  physicians, 
in  reference  to  diseases  of  this  kind  (for  an  account  of  which, 
see  Drs.  Lightfoot  and  Clarke)  :  from  some  of  their  nostrums, 
she  could  not  have  been  bettered  j  from  otliers,  she  must  have 
been  made  worse;  from  all  she  must  have  suffered  many- 
things  j  and  from  the  persons  employed,  the  expense  of  the 
medicaments,  and  the  number  of  years  she  was  afflicted,  it  is 
perfectly  credible  that  she  had  spent  all  that  she  had.  She 
was  therefore  a  fit  patient  for  the  Great  Physician.  Having 
heard  of  Jesus,  "  she  came  behind  him,  and  touched  the  bor- 
der of  his  garment :  and  immediately  her  issue  of  blood 
stanched.  And  Jesus  said,  Who  touched  me  ?"  &c.  (Luke 
viii.  44,  45.)  "  Not  that  he  was  ignorant  who  touched  him," 
says  Epiphanius  (Ancorat.  ^  38,  ciied  by  Bulkley),  "  but  that 
he  might  not  be  himself  the  divulger  of  the  miracle,  and  that 
llie  woman,  hearing  the  question,  and  drawing  near,  might 
testify  the  singular  benefit  she  had  received,  and  that,  in  con- 
sequence of  her  declaration,  she  might  presently  hear  from 
His  lips,  that  her  faith  had  saved  her  ;  and  that,  by  this 
means,  others  might  be  excited  to  come  and  be  healed  of  their 
disorders." 

(29.)  The  cursing  of  the  barren  fig-tree,  Mark  xi.  13,  14, 
20.  "  And  seeing  a  fig-tree  afar  off  having  leaves,  he  came, 
if  haply  he  might  find  any  thing  thereon  :  and  when  he  came 
to  it,  he  found  nothing  but  leaves  ;  for  the  time  of  figs  was  not 
yet.  And  Jesus  answered  and  said  unto  it,  No  man  eat  fruit 
of  thee  hereafter  for  ever.  And  his  disciples  heard  it.  And 
in  the  morning,  as  they  passed  by,  they  saw  the  fig-tree  dried 
up  from  the  roots."  The  declaration,  "  for  the  time  of  figs 
was  not  yet,"  as  Dr.  Campbell  observes,  "  cannot  be  the  rea 
son  why  there  was  nothing  but  leaves  on  the  tree  j  for  the 
fig  is  of  that  class  of  vegetables  wherein  the  fruit  appears  be- 
fore the  leaf.  But  if  the  words  be  read  as  a  parenthesis,  the 
aforesaid  declaration  will  be  the  reason  of  what  immediately 
preceded,  that  is,  of  our  Lord's  looking  for  fruit  on  the  tree. 
The  leaves  showed  that  the  figs  should  not  only  be  formed 
but  well  advanced  ;  and  the  season  of  reaping  being  not  yet 
come,  removed  all  suspicion  that  they  had  been  gathered." 
St.  Matthew  informs  us  that  this  tree  grew  by  the  way-side  ; 
and  was  therefore  not  private,  but  public  property ;  so  that 
the  destruction  of  it  really  injured  no  one. — Our  Lord  was 
pleased  to  make  use  of  this  miracle  to  prefigure  the  speedy 
ruin  of  the  Jewish  nation  on  account  of  its  unfruitfulness  un- 


252  KVIDENCE  OF  THE  INSPIRATION 

tier  greater  advantages  than  any  other  people  enjoyed  at  that 
day  ;  and,  like  all  the  rest  of  his  miracles,  it  was  done  with  a 
gracious  intention — to  alarm  his  countrymen,  and  induce  them 
to  repent. 

(30.)  The  healing  the  dumb  demoniac,  Matt.  ix.  32,  33. 
•'  As  they  went  out,  behold,  they  brought  to  him  a  dumb  man 
possessed  with  a  devil.  And  when  the  devil  was  cast  out, 
the  dumb  spake  :  and  the  multitudes  n>arvelled,  saying,  It  was 
never  so  seen  in  Israel."  It  seems  evident  that  this  man  was 
dumb,  not  from  any  natural  defect,  but  from  the  power  of  an 
evil  spirit ;  for  when  the  evil  spirit  was  expelled,  he  was  im- 
mediately capable  of  speaking.  The  spectators  were  justly 
surprised  at  these  multiplied  and  astonishing  miracles  ;  for  in 
one  afternoon  our  Lord  had  raised  the  daughter  of  Jairus  from 
the  dead,  healed  a  woman  with  an  issue  of  blood,  restored 
two  blind  men  to  sight,  and  cured  this  dumb  demoniac  ;  and 
all  this  in  Capernaum. 

(31.)  The  healing  of  great  multitudes  of  maimed,  6lc. 
Matt.  xvi.  30,  31.  "And  great  multitudes  came  unto  him, 
having  with  them  those  that  were  lame,  blind,  dumb,  maimed, 
and  many  others,  and  cast  them  down  at  Jesus'  feet ;  and  he 
healed  them  :  insomuch  that  the  multitude  wondered,  when 
they  saw  the  dumb  to  speak,  the  maimed  to  be  whole,  the 
lame  to  walk,  the  blind  to  see  :  and  they  glorified  the  God  of 
Israel."  The  word  maimed,  kvWovs,  properly  denotes  those 
who  had  lost  a  hand,  arm,  foot,  &c.  "  It  is  reasonable  to  sup- 
pose, that  among  the  many  maimed,  who  were  brought  on 
these  occasions,  there  were  some  whose  limbs  had  been  cut 
ofT;  and  I  think  hardly  any  of  the  miracles  of  our  Lord  were 
more  illustrious  and  amazing  than  the  recovery  of  such." 
Dr.  Doddridge. 

(32.)  The  healing  of  a  lunatic.  Matt.  xvii.  14-18.  "  And 
when  they  were  come  to  the  multitude,  there  came  to  him  a 
certain  man,  kneeling  down  to  him,  and  saying,  Lord,  have 
mercy  on  my  son  :  for  he  is  lunatic,  and  sore  vexed :  for 
ofttimes  he  falleth  into  the  fire,  and  oft  into  the  water.  And 
I  brought  him  to  thy  disciples,  and  they  could  not  cure  him. 
Then  Jesus  answered  and  said,  O  faithless  and  perverse 
generation,  how  long  shall  1  be  with  you  ?  how  long  shall  I 
suffer  you  ?  bring  him  hither  to  me.  And  Jesus  rebuked  the 
devil ;  and  he  departed  out  of  him :  and  the  child  was  cured 
from  that  very  hour."  The  word  lutiatic,  ff^Mvin^erai^  from 
veXnyi,  the  moon,  denotes  one  who  was  afTected  with  his  dis- 


OF    THE    SACRED    SCRIPTURES.  253 

order  at  the  change  and  full  of  the  moon.  This  is  the  case 
in  some  kinds  of  madness  and  epilepsy.  This  youth  was  no 
doubt  epileptic  ;  but  it  was  evidently  either  produced,  or 
taken  advantage  of,  by  a  demon,  or  evil  spirit ;  for  though 
these  symptoms  accord  very  much  with  those  of  epileptic 
persons,  and  some  have  ventured  to  assert  that  it  was  no  real 
possession,  yet  the  Evangelist  expressly  affirms,  that  he  had 
"  a  dumb  spirit,''  which  tare  him,  and  that  our  Lord  charged 
him  to  come  out  of  him,  &c.  If  this  had  been  only  a  natural 
disease,  as  some  have  contended,  could  our  Lord  with  any 
propriety  have  thus  addressed  it  ?  If  the  demoniacal  pos- 
session had  been  false,  or  merely,  a  vulgar  error,  would  our 
Lord,  the  Revealer  of  truth,  have  thus  established  falsehood, 
sanctioned  error,  or  encouraged  deception,  by  teaching  men 
to  ascribe  effects  to  the  malice  and  power  of  evil  spirits, 
which  they  had  no  agency  in  producing  ?  Impossible  !  Such 
conduct  is  utterly  unworth.y  the  sacred  character  of  the  Re- 
deemer. 

(.33.)  The  healing  of  two  men  possessed  of  a  legion  of 
devils.  Mark  v.  1-16.  That  these  v/retched  men  were  not 
merely  mad,  as  some  suppose,  but  really  possessed  of  evil 
spirits,  appears  clearly  from  the  language  employed,  as  well 
as  from  the  narrative  itself.  St.  Matthew  expressly  at'- 
firms,  that  they  were  "  possessed  with  devils,"  or  demoniacs, 
Saiiiovi^oiitvoi ;  St.  Mark  says,  he  had  "  an  unclean  spirit,"  i.  e. 
a.  fallen  spirit ;  and  St.  Luke  asserts  that  he  "  had  devils  (or 
demons)  a  long  time,"  and  was  called  Legion,  "  because  many 
devils  were  entered  into  him."  With  supernatural  strength 
the  demons  burst  asunder  the  chains  and  fetters  with  which 
he  was  bound  ;  they  address  Christ  as  the  "  Son  of  the  most 
high  God  ;"  they  beseech  him  to  suffer  them  to  enter  into 
the  swine  ;  and  when  he  had  given  them  leave,  they  "  went 
out  and  entered  into  the  swine."  These  swine  were  in  all 
probability  Jewish  property,  and  kept  and  used  in  express 
violation  of  the  law  of  God  ;  and,  therefore,  their  destruction 
was  no  more  than  a  proper  manifestation  of  the  justice  of 
God.  By  this  was  fully  evinced  the  sovereign  power  of  our 
Lord,  and  the  reality  of  diabolical  agency  ;  for,  says  Dr. 
Doddridge,  "it  was  self-evident  that  a  herd  of  swine  could 
not  be  confederates  in  any  fraud  ;  their  death,  therefore,  in 
this  instructive  circumstance,  was  ten  thousand  times  a  greater 
blessing  to  mankind,  than  if  they  had  been  slain  for  food,  as 
was  intended.     Had  there  been  no  reality  in  demoniacal  pos- 

22 


254  EVIDENCE    OF    THE    INSPIRATION 

sessions,  as  some  have  supposed,  our  Lord  would  scarcely 
have  appealed  to  a  case  of  this  kind  in  Malt,  xii,  43,  &c.,  to 
point  out  the  real  state  of  the  Jewish  people,  and  their  ap- 
proaching desolation.  Had  this  only  been  a  vulgar  error,  of 
the  nonsense  of  which  the  learned  scribes  and  wise  Phari- 
sees must  have  been  convinced,  the  case  not  being  in  point, 
because  not  true,  must  have  been  treated  with  contempt  by 
the  very  people  for  whose  conviction  it  was  designed.  Add 
to  which,  that  in  Luke  vii.  21  : — And  in  the  same  hour  he 
cured  many  of  their  infirmities  and  plagues,  and  of  evil  spirits," 
evil  spirits,  nvevixara  r.ovr^pa,  are  clcarly  distinguished  from  bodily 
disorders. 

(34.)  The  healing  of  a  deaf  and  dumb  man,  Mark  vii.  32-45. 
"  And  they  bring  unto  him  one  that  was  deaf  and  had  an  im- 
pediment in  his  speech  ;  and  they  beseech  him  to  put  his 
hand  upon  him.  And  he  took  him  aside  from  the  multitude, 
and  put  his  fingers  into  his  ears,  and  he  spit,  and  touched  his 
tongue  ;  and  looking  up  to  heaven,  he  sighed,  and  saith  unto 
him,  Ephphatha,  that  is.  Be  opened.  And  straightway  his 
ears  were  opened,  and  the  string  of  his  tongue  was  loosed, 
and  he  spake  plain."  This  was  clearly  a  symbolical  action  ; 
for  these  remedies  evidently  could  not,  by  their  natural  efli- 
cacy,  avail  to  produce  so  wonderful  an  efl'ect.  As  the  ears 
of  the  deaf  appear  closed,  he  applies  his  fingers  to  intimate 
that  he  would  open  them  ;  and  as  the  tongue  of  the  dumb 
seems  to  be  tied,  or  to  cleave  to  the  palate,  he  touches  it,  to 
intimate  he  would  give  loose  and  free  motion  to  it.  He  ac- 
commodated himself  to  the  weakness  of  those  who  might  not 
indeed  doubt  his  power,  but  fancy  some  external  sign  was 
requisite  to  healing.  It  was  also  thus  made  manifest,  that 
this  salutiferous  power  came  from  Himself,  and  that  He 
who  by  one  word,  e<p<paea,  had  healed  the  man,  must  be 
Divine. 

(35.)  The  feeding  of  four  thousand  with  seven  loaves,  and 
a  few  small  fishes,  Mark  viii.  6-9.  '*  And  he  commanded 
the  people  to  sit  down  on  the  ground  :  and  he  took  the  seven 
loaves,  and  gave  thanks,  and  brake,  and  gave  to  his  disciples 
to  set  before  them  ;  and  they  did  set  them  before  the  people. 
And  they  had  a  few  small  fishes  ;  and  he  blessed,  and  com- 
manded to  set  them  also  before  them.  So  they  did  eat,  and 
were  filled  :  and  they  took  up  of  the  broken  meat  that  was 
left  seven  baskets.  And  they  that  had  eaten  were  about 
four  thousand  :   and  he  sent  them  away."     This  was  another 


OF    THE    SACRED    SCRIPTURES.  255 

incontestable  miracle — four  thousand  men,  besides  women 
and  children  (Matt.  xv.  28),  fed  with  seven  loaves  (or  rather 
cakes)  and  a  few  small  fishes  !  Here  there  must  have 
been  a  manifest  creation  of  substance — for  they  all  ate  and 
were  filled. 

(36.)  The  feeding  of  five  thousand  with  five  loaves  and  two 
fishes,  John  n.  8-13.  "  One  of  his  disciples,  Andrew,  Simon 
Peter's  brother,  saith  unto  him,  There  is  a  lad  here,  which 
hath  five  barley  loaves,  and  two  small  fishes  :  but  what  are 
they  among  so  many  ■?  And  Jesus  said,  Make  the  men  sit 
down.  Now  there  was  much  grass  in  the  place.  So  the 
men  sat  down,  in  number  about  five  thousand.  And  Jesus 
took  the  loaves  :  and  when  he  had  given  thanks,  he  dis- 
tributed to  the  disciples,  and  the  disciples  to  them  that  were 
set  down  ;  and  likewise  of  the  fishes  as  much  as  they  would. 
When  they  were  filled,  he  said  unto  his  disciples,  Gather  up 
the  fragments  that  remain,  that  nothing  be  lost.  Therefore 
they  gathered  them  together,  and  filled  twelve  baskets  with 
the  fragments  of  the  five  barley  loaves,  which  remained  over 
and  above  unto  them  that  had  eaten."  It  is  scarcely  possible 
to  imagine  a  more  wonderful  proof  of  the  creative  power  of 
Christ,  than  was  here  displayed.  The  loaves  were  of  the 
small  kind,  common  in  the  country ;  and  the  fishes  were 
small,  probably  the  sort  called  ^3*^31^,  by  the  Jews  ;  and  yet, 
after  the  five  thousand  were  fed,  twelve  times  as  much,  at 
least,  remained,  as  they  at  first  sat  down  to ! 

(37.)  The  calming  of  the  tempest,  Luke  viii.  23,  24.  "  But 
as  they  sailed  he  fell  asleep :  and  there  came  down  a  storm 
of  wind  on  the  lake  ;  and  they  were  filled  with  water,  and 
were  in  jeopardy.  And  they  came  to  him,  and  awoke  him, 
saying,  Master,  master,  we  perish.  Then  he  arose,  and  re- 
buked the  wind  and  the  raging  of  the  water  :  and  they  ceased, 
and  there  was  a  calm."  As  the  agitation  of  the  sea  was 
merely  the  effect  of  the  wind,  it  was  necessary  to  remove  the 
cause  of  the  commotion  before  the  effect  would  cease.  But 
who,  by  simply  saying.  Peace,  Be  still  (Mark  viii.  39),  could 
do  this  but  God  ?  One  word  of  our  Lord  can  change  the  face 
of  nature,  and  calm  the  troubled  ocean,  as  well  as  restore 
peace  to  the  disconsolate  soul. 

(38.)  The  miraculous  cures  at  the  pool  of  Bethesda,  John 
V.  2-4.  "  Now  there  is  at  Jerusalem  by  the  sheep  market  a 
pool,  which  is  called  in  the  Hebrew  tongue  Bethesda,  having 
five  porches.     In  these  lay  a  great  multitude  of  impotent  folk, 


256  EVIDENCE    OF    THE    INSPIRATION 

of  blind,  halt,  withered,  waiting  for  the  moving  of  the  water. 
For  an  angel  went  down  at  a  certain  season  into  the  pool, 
and  troubled  the  water;  whosoever  then  first  after  the  troubling 
of  the  water  stepped  in  was  made  whole  of  whatsoever  disease 
he  had."  The  sanative  property  of  this  pool  has  been  sup- 
posed by  some  to  have  been  communicated  by  the  blood  of 
the  sacrifices,  and  others  have  referred  it  to  the  mineral 
properties  of  the  waters.  But,  1.  The  beasts  for  sacrifice 
were  not  washed  here,  but  in  a  laver  in  the  temple.  2.  No 
natural  property  could  cure  all  manner  of  diseases.  3.  The 
cure  only  extended  to  the  first  who  entered.  4.  It  took  place 
only  at  one  particular  time.  5.  As  the  healing  was  effected 
by  immersion,  it  must  have  been  instantaneous  ;  and  it  was 
never-failing  in  its  effects.  All  which,  not  being  observed  in 
medicinal  waters,  determine  the  cures  to  have  been  miracu- 
lous, as  expressly  stated  in  the  text. 

(39.)  The  raising  of  Lazarus  from  the  dead. — John  xi.  1- 
44.  The  raising  of  Lazarus  from  the  dead,  being  a  work  of 
Christ  beyond  measure  great,  the  most  stupendous  of  all  he 
had  hitherto  performed,  and  beyond  all  others  calculated  to 
evince  his  divine  majesty,  was  therefore  purposely  recorded 
by  the  evangelist  John  ;  while  it  was  omitted  by  the  other 
evangelists,  probably,  as  Grotius  supposes,  because  they 
wrote  their  histories  during  the  life  of  Lazarus  ;  and  they  did 
not  mention  him  for  fear  of  exciting  the  malice  of  the  Jews 
against  him  ;  as  we  find  from  ch.  xii.  10,  that  they  sought  to 
put  him  to  death,  that  our  Lord  might  not  have  such  a  monu- 
ment of  his  power  and  goodness  remaining  in  the  land. — 
"  And  Jesus  lifted  up  his  eyes,  and  said,  Father,  I  thank  thee 
that  thou  hast  heard  me.  And  I  knew  that  thou  hearest  me 
always  :  but  because  of  the  people  which  stand  by  I  said  it, 
that  they  may  believe  that  thou  hast  sent  me.  And  when  he 
thus  had  spoken,  he  cried  with  a  loud  voice,  Lazarus,  come 
forth.  And  he  that  was  dead  came  forth,  bound  hand  and 
foot  with  grave-clothes  :  and  his  face  was  bound  about  with  a 
napkin.  Jesus  saith  unto  them,  Loose  him,  and  let  him  go." 
"  Bound  hand  and  foot  with  grave-clothes"  denotes,  "  swathed 
about  with  rollers,"  or  bandages,  Kcipian,  long  strips  of  linen, 
a  few  inches  in  breadth,  brought  round  the  awScov,  or  sheet  of 
linen  in  which  the  corpse  was  involved,  and  by  which  the 
apcj/mra,  or  spiccs  wcrc  kept  in  contact  with  the  flesh.  In  re- 
ply to  skeptical  objections,  it  is  sufficient  to  observe,  that  he 
who  could  raise  Lazarus  from  the  dead,  could,  with  a  much 


OF  THE  SACRED  SCRIPTURES.  257 

less  exertion  of  power,  have  so  loosened,  or  removed,  the 
bandages  of  his  feet  and  legs,  as  to  have  rendered  it  prac- 
ticable for  him  to  come  forth.  Tittman  well  observes,  that 
Lazarus  was  restored  not  only  to  life,  but  also  to  health,  as 
appears  from  the  alacrity  of  his  motion ;  and  this  would  con- 
stitute a  new  miracle. 

(40.)  The  restoring  to  sight  one  born  blind. — John  ix.  1- 
34.  "  And  as  Jesus  passed  by,  he  saw  a  man  which  was 
blind  from  his  birth."  "  When  he  had  thus  spoken,  he  spat 
on  the  ground,  and  made  clay  of  the  spittle,  and  he  anointed 
the  eyes  of  the  blind  man  with  the  clay,  and  said  unto  him, 
Go,  wash  in  the  pool  of  Siloam,  (which  is  by  interpretation, 
Sent.)  He  went  his  way  therefore,  and  washed,  and  came 
seeing."  "  Since  the  world  began  was  it  not  heard  that  any 
man  opened  the  eyes  of  one  that  was  born  blind."  That  there 
are  cases  in  which  a  person  born  blind  may  be  restored  to 
sight  by  surgical  means,  we  know  ;  but  it  is  perfectly  evident 
that  no  such  means  were  used  by  our  Lord.  And  it  is  worthy 
of  remark,  that,  from  the  foundation  of  the  world,  no  person 
born  blind  had  been  restored  to  sight,  even  by  surgical  opera- 
tion, till  about  the  year  1728  ;  when  the  celebrated  Dr. 
Cheselden,  by  couching  the  eyes  of  a  young  man,  14  years 
of  age,  restored  them  to  perfect  vision.  This  was  the  effect 
of  well  directed  surgery :  that  performed  by  Christ  was 
wholly  a  miracle,  effected  by  the  power  of  God.  The  sim- 
ple means  employed  could  have  had  no  effect  in  this  case  ; 
and  were  merely  employed  as  symbols. 

8.   By  the  prophecies  contained  in  the  Sacred  Writings  ;  as 
those  respecting 

(1.)  Shem,  which  signifies  name  or  renown;  and  his,  in- 
deed, was  great  both  in  a  temporal  and  spiritual  sense.  The 
finest  regions  of  Upper  and  Middle  Asia  were  allotted  to  his 
family;  as  Armenia,  Media,  Persia,  &c.  (Gen.  x.  21-31.) 
But  his  chief  renown  consisted  in  his  being  destined  to  be  the 
lineal  ancestor  of  the  promised  seed  of  the  woman,  to  which 
Noah  might  allude  in  his  pious  ejaculation,  Gen.  ix.  26. 
"  God  shall  enlarge  Japheth,  and  he  shall  dwell  in  the  tents 
of  Shem  ;  and  Canaan  shall  be  his  servant :"  these  words 
are  ambiguous  ;  for  they  may  mean  either  that  God  or  that 
Japheth  shall  dwell  in  the  tents  of  Sliem.  Jn  either  sense 
the  prophecy  has  been  literally  fulfilled. 

(2.)  [apheth,  which  denotes  enlargement,  and  how  won- 
22* 


258  EVIDENCE    OF    THE    INSPIRATION 

derfully  have  his  boundaries  been  enlarged !  For  not  only 
Europe,  but  Asia  Minor,  part  of  Armenia,  Iberia,  the  whole 
of  the  vast  regions  north  of  Taurus,  and  probably  America, 
fell  to  the  share  of  his  posterity.     Gen.  x.  2-5. 

(3.)  Ham,  which  signifies  burnt  or  black  ;  and  this  name 
was  peculiarly  significant  of  the  regions  allotted  to  his  family. 
To  the  Cushites,  or  descendants  of  Cush,  were  allotted  the 
hot  southern  regions  of  Asia,  along  the  shores  of  the  Persian 
Gulf,  Susiana  or  Chusistan,  Sic.  ;  to  the  sons  of  Canaan, 
Palestine  and  Syria ;  to  the  sons  of  Mizraim,  Egypt  and 
Lybia,  in  Africa.  Gen.  x.  6-20.  Upon  Canaan,  the  son  of 
Ham,  Noah  prophetically  denounced  the  curse  recorded  in 
Gen.  ix.  25.  "  Cursed  be  Canaan  ;  a  servant  of  servants 
shall  he  be  unto  his  brethren."  Agreeably  to  this,  the  devoted 
nations,  which  God  destroyed  before  Israel,  were  descended 
from  Canaan :  and  so  were  the  Phoenicians  and  the  Cartha- 
ginians, who  were  at  length  subjugated  with  dreadful  destruc- 
tion by  the  Greeks  and  Romans.  The  Africans,  who  have 
been  bought  and  sold  like  beasts,  were  also  his  posterity. 

(4.)  IsHMAEL,  Gen.  xvi.  12,  where  the  word  rendered 
"  wild"  also  denotes  the  "  wild  ass  ;"  the  admirable  descrip- 
tion of  which  animal  in  Job  xxxix.  5-8,  affords  the  very  best 
representation  of  the  wandering,  lawless,  freebooting  life  of 
the  Bedouin  and  other  Arabs,  the  descendants  of  Ishmael. 
Such  is  their  predatory  habit,  that  it  became  proverbial.  (See 
Je.  iii.  2.)  Sir  J.  Chardin,  in  a  MS.  note  cited  by  Harmer 
(ch.  ii.  Ob.  10),  states  that  "  the  Arabs  wait  for  caravans  with 
the  most  violent  avidity,  looking  about  them  on  all  sides, 
raising  themselves  up  on  their  horses,  running  here  and  there 
to  see  if  they  can  perceive  any  smoke,  or  dust,  or  tracks  on 
the  ground,  or  any  other  marks  of  people  passing  along." 
When  attacked  by  a  powerful  foe,  they  withdraw  into  the 
depths  of  the  wilderness,  au  fond  du  desert  (Je.  xlix.  8),  as 
Niebuhr  expresses  it  (Descript.  de  I'Arabie,  p.  329.  Voyage, 
tom.  ii.  p.  199),  w^hither  none  can  follow  them.  So  M. 
Savary  (Lettre  i.  sur  I'Egypt,  tom.  ii.  p.  8)  says,  speaking 
of  the  Bedouins,  *'  Always  on  their  guard  against  tyranny,  on 
the  least  discontent  that  is  given  them,  they  pack  up  their 
tents,  lade  their  camels  with  them,  ravage  the  flat  country, 
and,  laden  with  plunder,  plunge  {s^ciifoncent)  into  the  burning 
sands,  where  none  can  pursue  them." 

(5.)  The  descendants  of  Esau,  or  the  Edomites,  who 
possessed  themselves  of  the   country  originally  occupied  by 


OF    THE    SACRED    SCRIPTURES.  259 

the  Horites  (namely,  Mount  Seir),  the  descendants  of  Ham, 
who  appear  to  have  been  finally  blended  with  their  conquer- 
ors. It  was  a  mountainous  though  fertile  tract,  on  the  south 
of  Judah,  including  the  mountains  of  Gebal,  Seir,  and  Hor, 
and  the  provinces  of  Uz,  Dedan,  Teman,  &c.  (Gen.  xxv.  25, 
30  ;  Deut.  ii.  12),  forming  a  continuation  of  the  eastern  Syrian 
chain  of  mountains,  beginning  with  Antilibanus,  and  extend- 
ing from  the  southern  end  of  the  Dead  Sea,  to  the  eastern 
gulf  of  the  Red  Sea.  It  is  evidently  comprehended  under 
the  modern  names  of  Djebal  and  Shera,  mentioned  by  Burck- 
hardt. 

The  blessing  bestowed  upon  Esau  by  his  father  Isaac  was 
in  the  following  terms  :  "  Behold,  thy  dwelling  shall  be  the 
fatness  of  the  earth,  and  of  the  dew  of  heaven  from  above  ; 
and  by  thy  sword  shall  thou  live,  and  shalt  serve  thy  brother ; 
and  it  shall  come  to  pass  when  thou  shalt  have  the  dominion, 
that  thou  shalt  break  his  yoke  from  oft'  thy  neck."  (Gen. 
xxvii.  39,  40.)  It  is  here  foretold,  says  Bishop  Newton,  that 
as  to  situation,  and  other  temporal  advantages,  the  two  brothers 
should  be  much  alike.  (See  ver.  28.)  Mount  Seir,  and  the 
adjacent  country,  were  at  first  the  possession  of  the  Edomites ; 
and  they  afterwards  extended  themselves  farther  into  Arabia, 
and  into  the  south  of  Judea.  But  wherever  they  were  situated, 
in  temporal  advantages  they  were  little  inferior  to  the  Israelites. 
Esau  had  cattle,  beasts,  and  substance  in  abundance,  and  he 
went  to  dwell  in  Mount  Seir  of  his  own  accord  ;  but  had  it 
been  such  a  barren  and  desolate  country  as  some  represent  it, 
he  would  hardly  have  removed  thither  with  so  much  cattle. 
The  Edomites  had  dukes  and  kings  reigning  over  them,  while 
the  Israelites  were  slaves  in  Egypt.  (Gen.  xxxvi.)  When 
the  Israelites,  on  their  return,  desired  leave  to  pass  through 
the  territories  of  Edom,  it  appears  the  country  abounded  with 
fruitful  fields  and  vineyards.  (Num.  xx.  17.)  If  the  country 
is  barren  and  unfruitful  now,  neither  is  Judea  what  it  was 
formerly. 

Subsequently  they  appear  to  have  applied  themselves  with 
great  success  to  trade  and  commerce,  their  principal  ports 
being  Elath  and  Ezion-gaber  on  the  Red  Sea; /and  for  up- 
wards of  400  years  they  maintained  their  independence,  till 
the  time  of  David,  who  entirely  conquered  them,  slew  several 
thousands,  and  compelled  the  rest  to  become  tributaries  and 
servants,  placing  garrisons  among  them  to  secure  their  obedi- 
ence, agreeably  to  Gen.  xxv.  23  ;  xxvii.  29,  37,  40  ;  (2  Sam. 


260  EVIDENCE    OF    THS    INSPIRATION 

viii.  14;  1  Kings  xi.  15,  16;  1  Chr.  xviii.  12.)  Notwith- 
standing the  attempt  of  Hadad  to  revolt,  they  continued  sub- 
ject to  Judah  for  about  150  years,  being  governed  by  viceroys 
or  deputies  appointed  by  the  kings  of  Judah.  (1  Kings  xi. 
15-22;  xxii.  47;  2  Kings  iii.  7.)  They  revolted,  however, 
from  Jehoram  king  of  Judah,  and  ultimately  succeeded  in 
rendering  themselves  independent,  thus  fulfilling  Gen.  xxvi. 
40  (2  Chr.  xxi.  8-10)  ;  though  afterwards  Amaziah  and 
Uzziah  terribly  ravaged  their  country,  the  former  taking  Petra 
their  capital,  the  latter  taking  Elath  on  the  Red  Sea.  (2  Kings 
xiv.  7j  2  Chr.  xxv.  11,  12;  xxvi.  2.)  Subsequently  they 
invaded  the  south  of  Judah,  and  slew  and  took  prisoners  a 
number  of  the  inhabitants  ;  but  they  were  quickly  punished 
for  their  cruelty  by  the  Assyrians,  who  ravaged  Edom  and 
destroyed  Bozra  their  capital.  When  Nebuchadnezzar  be- 
sieged Jerusalem,  the  Edomites  joined  him,  and  incited  him 
to  raze  the  city  to  its  foundations.  This  cruel  and  implaca- 
ble conduct,  however,  did  not  long  go  unpunished  ;  for,  about 
five  years  after  the  capture  of  Jerusalem,  Nebuchadnezzar 
conquered  Edom,  and  rendered  it  a  desolate  wilderness. 
Many  of  the  Edomites,  during  the  Babylonian  captivity,  being 
driven  from  their  ancient  habitation  by  the  Nabatheans,  seized 
upon  the  south-western  part  of  Judea  (Strabo,  1.  xvi.)  Wher. 
the  Chaldean  monarchy  was  dissolved,  they  re-collected 
themselves  ;  and,  while  part  of  them  were  incorporated  with 
the  Nabathean  Arabs,  others  seized  upon  the  southern  parts 
of  Judah. 

The  Jews  having  returned  to  their  own  land,  the  house  of 
Jacob  and  the  house  of  Joseph  did  also  break  out  as  a  flame 
upon  theldumeans(0bad.  18),  for  under  Judas  Maccaba^us  they 
attacked  and  defeated  them  several  times,  killed  no  less  than 
twenty  thousand  at  one  time,  and  more  than  twenty  thousand  at 
another,  and  took  their  chief  city  Hebron,  "  with  the  towns 
thereof,  and  pulled  down  the  fortress  of  it,  and  burned  the 
towns  thereof  round  about"  (1  Mac.  v. ;  2  Mac.  x.)  ;  and  at 
last,  about  thirty  years  afterwards,  his  nephew,  Hyrcanus, 
son  of  Simon,  took  other  of  their  cities,  and  reduced  them  to 
the  necessity  of  either  embrachig  the  Jewish  religion,  or 
of  leaving  their  country,  and  seeking  other  habitations  ;  in 
consequence  of  which  they  submitted  to  be  circumcised,  be- 
came proselytes  to  the  Jewish  religion,  and  ever  after  were 
incorporated  into  the  Jewish  church  and  nation,  (Josephus, 
Ant.   1.    xiii.  c.  9,  §  1,  or  c.  17.)     Thus  they  were  actually 


OF  THE  SACRED  SCRIPTURES.  261 

masters  of  Edom,  a-nd  judged  and  governed  the  Mount  of  Esau ^ 
(Obad.  21.) 

Before  the  sacking  of  Jerusalem  by  Titus,  a  body  of 
Edomites  deserted  the  Jews,  and  got  off,  laden  with  booty  ; 
but  since  that  period,  their  very  name  has  perished  from 
among  the  nations,  (Jer.  xxv.  Obad.)  We  know,  indeed,  as 
Bp.  Newton  remarks,  little  more  of  the  history  of  the  Edom- 
ites than  as  it  is  connected  with  that  of  the  Jews  :  and  where 
is  the  name  or  the  nation  now  ?  They  are  swallowed  up 
and  lost,  partly  among  the  Nabathean  Arabs,  and  partly 
among  the  Jews  ;  and  the  very  name  was  abolished  and  dis- 
used about  the  end  of  the  first  century  after  Christ.  Thus 
were  they  rewarded  for  insulting  and  oppressing  their  brethren 
the  Jews  ;  and,  while  at  this  day  we  see  the  Jews  subsist- 
ing as  a  distinct  people,  Edom  is  no  more.  Agreeably  to 
the  words  of  this  prophet,  he  has  been  "  cut  off  for  ever,"  for 
his  violence  against  his  brother  Jacob  (ver.  10) ;  and  there 
is  now  "  not  any  remaining  of  the  house  of  Esau,  for  the 
Lord  had  spoken  it,"  (ver.  18.)  Their  country  is  now  barren 
and  unfruitful  ;  and  their  cities,  even  their  ancient  capitals, 
Bozra  and  Petra,  totally  demolished  and  in  ruins.  See  Pri- 
deaux's  Connexion,  an.  129 ;  Newton  on  the  Prophecies, 
Dissert,  iii.  ;  and  Burckhardt's  Travels  in  Syria,  &c. 

(6.)  Amalek.  The  Amalekites,  a  people  of  Arabia  Petraea, 
according  to  the  Arabian  historians,  were  descended  from 
Amalek,  a  son  of  Ham  ;  and  resided  in  a  tract  of  country  on 
the  frontiers  of  Egypt  and  Canaan,  south  and  south-west  of 
Canaan,  between  the  Dead  Sea  and  the  Red  Sea,  (Gen.  xiv.  7  ; 
Num.  xxiv.  7-20  ;  1  Sam.  xv.  7  ;  xxvii.  8  ;  1  Chron.  iv.  39, 
40.)  They  were  very  formidable  enemies  to  the  Israelites, 
whom  they  greatly  annoyed  in  their  march  from  Egypt  to 
Sinai,  acting  with  great  cruelty  towards  them  on  this  occa- 
sion ;  to  punish  which,  God  not  only  enabled  Joshua  to  ob- 
tain a  signal  victory  over  them,  but  enjoined  the  Hebrews  to 
exterminate  them  from  the  earth,  God  then  purposing  that 
Amalek,  as  a  nation,  should  be  blotted  out  from  under  heaven, 
(Ex.  xvii.  8-16  ;  Deut.  xxv.  17-19.)  The  following  year 
they  assisted  the  Canaanites  against  the  presumptuous  Israel- 
ites (Num.  xiv.  45) ;  and  in  the  lime  of  the  Judges,  they  first 
assisted  the  Moabites,  and  then  the  Midianites,  against  Israel ; 
on  both  which  occasions  they  shared  the  miserable  fate  of 
their  allies,  (Jud.  iii.  13  ;  vi.  6.)  Spared  till  they  had  filled 
up  the  measure  of  their  iniquities,  the  purpose  of  God  was 


262  EVIDENCE    OF    THE    INSPIRATION 

carried  into  effect  by  Saul,  upwards  of  four  hundred  years 
afterwards.  Nothing  could  justify  such  an  exterminating  de- 
cree but  the  absolute  authority  of  God  ;  and  this  was  given  : 
all  the  reasons  of  it  we  do  not  know  ;  but  this  we  know  well, 
the  Judge  of  all  the  earth  doth  right.  Saul  being  thus  ap- 
pointed to  destroy  them  utterly,  he  effected  it  by  cutting  off 
the  greater  part  of  them  (1  Sam.  xiv.  48;  xv.)  ;  and  a  few 
scattered  bands  of  those  who  escaped  this  destruction,  having 
attacked  and  pillaged  Ziklag,  were  completely  destroyed  or 
routed  by  David,  (1  Sam.  xxx.  1-20.)  After  Haman  the 
Amalekite,  who  by  his  enmity  to  Israel  drew  down  ruin  upon 
himself  and  friends  (Es.  iii.  7-9),  there  is  no  further  mention 
of  them  in  the  histories  of  mankind. 

(7.)  Nineveh,  the  capital  of  Assyria,  was  situated  on  the 
eastern  bank  of  the  river  Tigris,  opposite  the  present  Mosul, 
about  280  miles  N.  of  Babylon,  and  400  N.  E.  of  Damascus, 
in  lat.  36°  20^  N.  long.  73°  10'  E.  It  was  not  only  a  very  an- 
cient (Gen.  X.  11),  but  also  a  very  great  city.  Strabo  (1. 
xvi.)  says,  that  it  was  much  larger  than  Babylon,  the  circuit 
of  which  he  estimates  at  385  furlongs  ;  and,  according  to 
Diodorus  Siculus  (1.  ii.),  it  was  an  oblong  parallelogram,  ex- 
tending 150  furlongs  in  length,  90  in  breadth,  and  480  in  cir- 
cumference, i.  e.  about  20  miles  long,  12  broad,  and  60  in 
compass.  This  agrees  with  the  account  given  Jon.  iii.  3,  of 
its  being  "an  exceeding  great  city  of  three  days' journey," 
i.  e.  in  circuit ;  for  20  miles  a  day  was  the  common  compu- 
tation for  a  pedestrian.  (See  Herodotus,  1.  v.  c.  35.)  It 
was  surrounded  by  large  walls  100  feet  high,  so  broad  that 
three  chariots  could  drive  abreast  on  them,  and  defended  by 
1500  towers  200  feet  in  height.  Of  its  population,  it  is 
stated  in  Jon.  iv.  11,  that  it  contained  "  more  than  six  score 
thousand  persons,  that  could  not  discern  between  their  right 
hand  and  their  left  hand  :  and  also  much  cattle."  It  is  gen- 
erally calculated,  that  the  young  children  of  any  place  are  a 
fifth  of  the  inhabitants  ;  and  consequently  the  whole  popu- 
lation of  Nineveh  would  amount  to  above  600,000  ;  which  is 
very  inferior  to  that  of  London  and  Paris,  though  they  occupy 
not  one  quarter  of  the  ground.  In  eastern  cities  there  are 
large  vacant  spaces  for  gardens  and  pasturages,  so  that  there 
might  be  "  very  much  cattle."  Agreeably  to  the  prophecy 
of  Nahum,  Nineveh  was  taken  and  utterly  ruined  by  As- 
suerus,  or  Cyaxares,  king  of  Media,  and  Nabuchonosor,  or 
Nabopolassar,  king  of  Babylon,   B.C.  606  or  612.      The 


OF  THE  SACRED  SCRIPTURES.  2o3 

prophet  declared,  that  at  the  approach  of  destruction  she 
should  be  drunken  (Nah.  iii.  11)  ;  and  accordingly,  Diodorus, 
who  with  others,  ascribes  the  taking  of  it  to  Arbaces  the 
Mede,  and  Belesis  the  Babylonian,  relates,  that  while  the 
Assyrian  army  were  feasting  for  their  former  victories,  those 
about  Arbaces,  being  informed  of  their  negligence  and  drunk- 
eness,  fell  upon  them  unexpectedly,  slew  many,  and  drove 
the  rest  into  the  city.  So,  according  to  the  same  inspired 
writer,  her  shepherds  and  nobles  were  to  desert  her  (ch.  iii. 
18) — that  is,  the  rulers  and  tributary  princes,  who,  as 
Herodotus  informs  us,  deserted  Nineveh  in  the  day  of  her 
distress,  and  came  not  to  her  succor.  Diodorus  also  says, 
that  when  the  enemy  shut  up  the  king  in  the  city,  many  na- 
tions revolted  ;  each  going  over  to  the  besiegers  for  the  sake 
of  their  liberty  ;  that  the  king  despatched  messengers  to  all 
his  subjects,  requiring  power  from  them  to  succor  him ;  and 
that  he  thought  himself  able  to  endure  the  siege,  and  re- 
mained in  expectation  of  armies  which  were  to  be  raised 
throughout  his  empire,  relying  on  the  oracle  that  the  city 
would  not  be  taken  till  the  river  became  its  enemy.  This 
crack,  Diodorus  Siculus  informs  us  (1.  ii.),  was  an  ancient 
prophecy,  received  from  their  forefathers,  that  Nineveh  should 
not  be  taken  till  the  river  first  became  an  enemy  to  the  city : 
and  in  the  third  year  of  the  siege,  the  Euphrates  (Tigris)  be- 
ing swollen  with  continued  rains,  overflowed  part  of  the  city, 
and  threw  down  twenty  stadia  of  the  wall ;  thus  fulfilling  the 
prophecy  of  Nahum  (c.  ii.  6),  that  "  the  gates  of  the  rivers 
should  be  opened."  The  king  then  thinking  that  the  oracle 
was  fulfilled,  the  river  having  manifestly  become  an  enemy 
to  the  city,  casting  aside  all  hope  of  safety,  and  lest  he  should 
fall  into  the  enemy's  hands,  built  a  large  funeral  pyre  in  the 
palace  ;  and,  having  collected  all  his  gold  and  silver  and 
royal  vestments,  together  with  his  concubines  and  eunuchs, 
placed  himself  with  them  in  a  little  apartment  built  in  the 
midst  of  the  pyre,  and  burnt  them,  himself,  and  the  palace 
together.  When  the  death  of  the  king  was  announced  by 
certain  deserters,  the  enemy  entered  at  the  breach  the  waters 
had  made,  and  took  the  city.  Having  thus  taken  the  city, 
the  same  historian  states,  the  conquerors  "  dispersed  the 
citizens  in  the  villages,  levelled  the  city  with  the  ground, 
transferred  the  gold  and  silver,  of  which  there  were  many 
talents,  to  Ecbatana,  the  metropolis  of  the  Medes  ;  and  thus 


264  EVIDENCE  OF    THE    INSPIRATION 

subverted  the  empire  of  the  Assyrians  :  and  Nineveh  became 
*'  empty,  and  void,  and  waste,"  (Nah.  ii.  10.) 

Thus  was  the  destruction  of  Nineveh  effected  a  Httle  more 
than  a  century  afterwards  ;  and  its  utter  desolation  is  unani- 
mously attested  both  by  ancient  and  modern  writers.  "  But," 
as  Bp.  Newton  justly  observes,  "  what  probability  was  there, 
that  the  capital  of  a  great  kingdom,  a  city  which  was  sixty 
miles  in  compass,  a  city  which  contained  so  many  thousand 
inhabitants,  .  .  .  should  be  totally  destroyed  ?  And  yet  so 
totally  was  it  destroyed,  that  the  place  is  hardly  known  where 
it  was  situated.  We  have  seen  that  it  was  taken  and  destroy- 
ed by  the  Medes  and  Babylonians  ;  and  what  we  may  sup- 
pose helped  to  complete  its  ruin  and  devastation  was  Nebu- 
chadnezzar's soon  afterwards  enlarging  and  beautifying 
Babylon.  From  that  time  no  mention  is  made  of  Nineveh  by 
any  of  the  sacred  writers  ;  and  the  most  ancient  of  the  hea- 
then authors,  who  have  occasion  to  say  any  thing  about  it, 
speak  of  it  as  a  city  that  was  once  great  and  flourishing,  but 
now  destroyed  and  desolate.  Great  as  it  was  formerly,  so 
little  of  it  was  remaining,  that  authors  are  not  agreed  even 
about  its  situation.  .  .  Lucian,  who  flourished  in  the  second 
century  after  Christ,  aflirms,  '  Nineveh  was  utterly  perished, 
and  there  was  no  footstep  of  it  remaining,  nor  could  you  tell 
where  once  it  was  situated.'  .  .  .  There  is  at  this  time  a  city 
called  Mosul,  situated  upon  the  western  side  of  the  river  Ti- 
gris, and  on  the  opposite  eastern  shore  are  ruins  of  a  great 
extent,  which  are  said  to  be  the  ruins  of  Nineveh.  .  .  .  But 
it  is  more  than  probable,  that  these  ruins  are  the  remains  of 
the  Persian  Nineveh,  and  not  of  the  Assyrian.  Ipsm  periere 
ruiTKB  :  even  the  ruins  of  old  Nineveh  have  been,  as  I  may 
say,  long  ago  ruined  and  destroyed.  Such  an  '  utter  end' 
hath  been  made  of  it ;  and  such  is  the  truth  of  the  Divine 
predictions  !  This  perhaps  may  strike  us  the  more  strongly 
by  supposing  only  a  parallel  instance.  Let  us  then  suppose, 
that  a  person  should  come  in  the  name  of  a  prophet,  preach- 
ing repentance  to  the  people  of  this  kingdom,  or  otherwise 
denouncing  the  destruction  of  the  capital  city  within  a  few 
years.  ...  I  presume  we  should  look  upon  such  a  prophet 
as  a  madman,  and  show  no  further  attention  to  his  message 
than  to  deride  and  despise  it ;  and  yet  such  an  event  would 
not  be  more  strange  and  incredible  than  the  destruction  and 
devastation  of  Nineveh.  For  Nineveh  was  much  the  larger, 
and  much  the  stronger,  and  older  city  of  the   two  ;  and   the 


OF    THE    SACRED    SCRIPTURES.  265 

Assyrian  empire  had  subsisted  and  flourished  more  ages  than 
any  form  of  government  in  this  country  ;  so  that  you  cannot 
object  the  instability  of  the  eastern  monarchies  in  this  case. 
Let  us  then  .  .  .  suppose  again,  that  things  should  succeed 
according  to  the  prediction  ;  the  floods  should  arise,  and  the 
enemy  should  come,  the  city  should  be  overflown  and  broken 
down,  be  taken  and  pillaged,  and  destroyed  so  totally,  that 
even  the  learned  could  not  agree  about  where  it  was  situated. 
What  would  be  said  or  thought  in  such  a  case  ?  Whoever 
of  posterity  should  read  and  compare  the  prophecy  and  event 
together,  must  they  not  by  such  an  illustrious  instance  be 
thoroughly  convinced  of  the  providence  of  God,  and  of  the 
truth  of  his  prophet,  and  be  ready  to  acknowledge,  '  Verily 
this  is  the  word  that  the  Lord  hath  spoken,  verily  there  is  a 
God  that  judgeth  the  earth  V  " 

(8.)  Babylon,  whose  destruction  and  utter  ruin  were  pre- 
dicted by  the  prophets  Isaiah,  Jeremiah,  &c.,  was  situated  in 
the  midst  of  a  large  plain,  having  a  very  deep  and  fruitful  soil, 
on  the  Euphrates,  about  252  miles  south-east  of  Palmyra,  and 
the  same  distance  north-west  of  Susa,  and  the  Persian  gulf, 
in  lat.  32°  30'  N.,  and  long.  44°  20'  E.  According  to  Hero- 
dotus, it  formed  a  perfect  square,  each  side  of  which  was  120 
stadia,  and  consequently  its  circumference  480  stadia,  or  60 
miles  ;  enclosed  by  a  wall  200  cubits  high,  and  fifty  wide  ; 
on  the  top  of  which  were  small  watch-towers,  of  one  story 
high,  leaving  a  space  between  them,  through  which  a  chariot 
and  four  might  pass  and  turn.  On  each  side  were  25  gates 
of  solid  brass  ;  from  each  of  which  proceeded  a  street,  150 
feet  broad,  making  in  all  50  streets  ;  which,  crossing  each 
other  at  right  angles,  intersected  the  city  into  676  squares, 
extending  four  stadia  and  a  half  on  each  side,  along  which 
stood  the  houses,  all  built  three  or  four  stories  high,  and  highly 
decorated  towards  the  street  j  the  interior  of  these  squares 
being  employed  as  gardens,  pleasure  grounds,  &c.  Its  prin- 
cipal ornaments  were  the  temple  of  Belus,  having  a  tower  of 
eight  stories,  upon  a  base  of  a  quarter  of  a  mile  square  ;  a 
most  magnificent  palace  ;  and  the  famous  hanging  gardens,  or 
artificial  mountains  raised  upon  arches,  and  planted  with  large 
and  beautiful  trees.  But  the  celebrated  and  costly  buildings 
of  Babylon  had  been  erected  by  the  spoils  of  conquered  na- 
tions, and  by  the  blood  of  multitudes  ;  and  in  the  righteous 
judgment  of  God,  the  royal  family  was  destined  soon  to  be 
ruined,  the  seat  of  empire  removed,  and  the  city  itself  finally 

23 


266  EVIDENCE    OF    THE    INSPIRATION 

destroyed,  as  declared  by  the  prophet  Habakkuk.  Houses 
built  and  fortunes  made  by  such  iniquitous  means,  in  most 
cases  become  as  chafT  before  the  whirlwind  of  God's  indig- 
nation, 

<'Hark!  He  answers.     Wild  tornadoes, 

Strewing  yonder  seas  with  wrecks, 
Wasting  towns,  plantations,  meadows, 
Are  the  voice  with  which  He  speaks."     Cowper. 

Cyrus  was  the  instrument  selected  to  effect  this  purpose 
of  the  Almighty,  "  He  who  saith  to  the  deep.  Be  dry,  and  1 
will  dry  up  thy  rivers  :  That  saith  of  Cyrus,  He  is  my  shep- 
herd, and  shall  perform  all  my  pleasure"  (Isa.  44.  27,  28), 
which  alludes  to  the  taking  of  Babylon  by  Cyrus  (here  fore- 
told by  name  more  than  a  century  before  his  birth),  by  laying 
the  bed  of  the  Euphrates  dry,  and  leading  his  army  into  the 
city  by  night  through  the  empty  channel  of  the  river.  This 
remarkable  circumstance,  in  which  the  event  actually  corre- 
sponded with  the  prophecy,  was  also  noted  by  the  prophet  Jer- 
emiah. In  order  to  qualify  him  for  the  great  work  to  which 
he  was  called,  Jehovah  declared  that  "  he  would  hold  his 
anointed  Cyrus  by  the  right  hand,  to  subdue  nations  before 
him"  (Isa.  45.  1);  and  accordingly,  Xenophon  (I.  1)  says 
that  Cyrus  conquered  the  Syrians,  Assyrians,  Arabians,  Cap- 
padocians,both  the  Phrygians,  Lydians,  Carians,  Phcenicians, 
Babylonians  ;  and  also  reigned  over  the  Bactrians,  Indians, 
Cilicians,  the  Sacae,  Paphlagones,  and  Mariandyni.  Thus 
was  fulfilled  this  prediction,  and  another  of  the  same  prophet 
(ch.  41.  25),  in  which  Jehovah  declares,  "  I  have  raised  up 
one  from  the  north,  and  he  shall  come :  from  the  rising  of  the 
sun  shall  he  call  upon  my  name  :  and  he  shall  come  upon 
princes  as  upon  mortar,  and  as  the  potter  treadeth  clay." 
Here  it  should  be  remarked,  that  Media  lay  north  of  Babylon, 
and  Persia  eastward  ;  and  Cyrus  commanded  the  forces  of 
both  these  nations  ;  and  by  his  wonderful  success,  he  tram- 
pled down  mighty  monarchs  as  mortar,  and  as  the  potter  treads 
the  clay.  Cyrus  had  conquered  Armenia,  as  well  as  Croesus, 
king  of  Lydia,  and  subdued  several  nations  from  the  jEgean 
sea  to  the  Euphrates,  before  he  marched  against  Babylon  ;  and 
Xenophon  expressly  informs  us,  that  there  were  not  only  Ar- 
menians, but  both  Phrygians  and  Cappadocians  in  the  army 
of  Cyrus  (Cyr.  1.  3.  7).  Thus  the  Lord  "  called  together 
against  her  the  kingdoms  of  Ararat,  Minni,  and  Aschenaz." 
(Jer.  51.  28.)  And  the  army  of  Cyrus  was  composed  of  Medes, 


OF    THE    SACRED    SCRIPTURES.  267 

Persians,  Armenians,  Caducians,  Sacae,  and  other  nations 
which  he  had  conquered  ;  all  of  which,  arranged  under  the 
Medes,  came  from  the  north,  according  to  the  prophecy  of 
Jeremiah  (ch.  50.  9).  "  I  will  raise  and  cause  to  come  up 
against  Babylon  an  assembly  of  great  nations  from  the  north 
country,"  &c. 

Babylon  was  replenished  from  all  nations  by  a  concourse 
of  people,  whom  Jeremiah  (ch.  50.  37)  calls  "  the  mingled 
people,"  2^5>,  airev  ;  and  iEschylus  (in  Pers.  v.  52)  denomi- 
nates the  inhabitants  of  the  same  capital  iranniKTov  oxhiv,  "a  mix- 
ture of  all  sorts."  All  these,  at  the  approach  of  Cyrus,  sought 
to  escape  to  their  several  countries.  "  They  wandered  every 
one  to  his  quarter;  none  saved  her."  (Isa.  47.  15.) 

The  Babylonians,  after  the  loss  of  a  battle  or  two,  never 
recovered  their  courage  to  face  the  enemy  in  the  field :  they 
retired  within  their  walls ;  and  the  first  time  that  Cyrus  came 
with  his  army  before  the  place,  he  could  not  provoke  them  to 
venture  forth,  though  he  challenged  the  king  to  fight  a  duel 
with  him ;  and  the  last  time  he  came,  he  consulted  with  his 
officers  respecting  the  best  mode  of  carrying  on  the  siege, 
"  since,"  said  he,  "  they  do  not  come  out  to  fight,"  (Xeno- 
phon,  1.  V.  vii.)  Thus  "  the  mighty  men  of  Babylon  forbore 
to  fight,  they  remained  in  their  holds  :  their  might  failed ; 
they  became  as  women."  (Jer.  xli.  30.)  The  city  at  this 
time  was  furnished  with  provisions  for  twenty  years,  and  the 
void  ground  within  the  walls  was  able  both  by  tillage  and 
pasturage  to  supply  them  with  much  more.  (See  Q.  Curtius, 
1.  V.  c.  1 ;  Herodotus,  1.  i.  c.  190.)  And  from  the  impregna- 
ble nature  of  their  fortifications,  they  might  deem  themselves 
secure ;  but  God  "  had  laid  a  snare  for  them  ;"  and  when 
*'  she  was  not  aware"  (Jer.  1.  24),  Cyrus  took  the  city  by 
surprise,  by  diverting  the  waters  of  the  Euphrates  ;  though 
the  Euphrates  being  more  than  two  furlongs  broad,  and  deep- 
er than  two  men  standing  upon  one  another,  the  city  was 
thought  to  be  better  fortified  by  the  river  than  by  the  walls. 
(Xenophon,  Cyr.  1.  vii.)  Yet  Cyrus,  by  draining  the  channel, 
marched  his  army  into  the  heart  of  the  city.  (Herodotus,  1.  i. 
c.  191.)  And  thus  "  a  drought  was  upon  her  waters,  and  she 
was  dried  up."  (Jer.  1.  31.)  All  the  streets  of  Babylon,  lead- 
ing on  each  side  to  the  river,  were  secured  by  two-leaved 
brazen  gates  ;  and  these  were  providentially  left  open  when 
Cyrus'  forces  entered  the  city  in  the  night  through  the  chan- 
nel of  the  river,  in  the  general  disorder  occasioned  by  the 


L 


368  EVIDENCE    OF    THE    INSPIRATION 

gTeat  feast  which  was  then  celebrated ;  otherwise,  says 
Herodotus  (i.  180,  191),  the  Persians  would  have  been  shut 
up  in  the  bed  of  the  river  as  in  a  net,  and  all  destroyed.  Je- 
hovah thus  *'  opened  before  him  the  two-leaved  gates  ;  and 
the  gates  were  not  shut.  He  went  before  him,  and  made  the 
crooked  places  straight :  he  broke  in  pieces  the  gates  of  brass, 
and  cut  in  sunder  the  bars  of  iron."  (Isa.  xlv.  1.)  Gobrias 
and  Gadates,  when  they  entered  Babylon,  marched  directly  to 
the  palace,  killing  all  they  met ;  and  the  gates  of  the  palace 
having  been  imprudently  opened  to  ascertain  the  occasion  of 
the  tumult,  the  two  parties  under  them  rushed  in,  got  posses- 
sion of  the  palace,  and  slew  the  king.  (Xenophon,  Cyr.  lib. 
vii.)  And  thus  *'  her  young  men  fell  in  the  streets,  and  all 
her  men  of  war  were  cut  off."  (Jer.  1.  30.)  Besides  the  im- 
mense store  found  by  Cyrus,  "  a  sword  was  upon  her  trea- 
sures ;  and  they  were  robbed."  (Jer.  1.  37.)  The  amount  of 
the  gold  and  silver  taken  by  Cyrus  when  he  conquered  Asia, 
according  to  the  account  of  Pliny  (1.  xxxiii.  c.  15),  was  J6126,- 
224,000  of  our  money,  to  which  Sardis  and  Babylon  greatly 
contributed. 

After  this  period  Babylon  was  no  more  called  "  the  lady 
of  kingdoms."  (Isa.  xlvii.  5.)  Instead  of  being  "  the  lady  of 
kingdoms,"  the  metropolis  of  a  great  empire,  and  mistress  of 
all  the  East,  it  became  subject  to  the  Persians  ;  and  the  im- 
perial seat  being  removed  to  Susa,  instead  of  having  a  king, 
it  had  only  a  deputy  residing  there,  who  governed  it  as  a  pro- 
vince of  the  Persian  empire.  Cyrus  having  diverted  the 
waters  of  the  Euphrates,  which  ran  through  the  midst  from 
their  channel,  and  the  river  being  never  restored  to  its  pro- 
per course,  overflowed  the  whole  country,  and  made  it  a 
morass.  And  eventually  it  has  become  "  a  possession  for  the 
bittern,  and  pools  of  water :  and  has  been  swept  with  the 
besom  of  destruction."  (Isa.  xiv.  23.)  Darius  Hystaspes  after- 
wards took  the  city  by  stratagem,  after  a  siege  of  twelve 
months,  A.  M.  3888,  B.  C.  516,  put  300,000  of  the  inhabitants 
to  death,  demolished  or  took  away  the  100  gates  of  brass,  and 
beat  down  their  walls  from  200  to  50  cubits  (Herodotus,  1.  lii. 
c.  159)  ;  and  now  not  a  vestige  of  these  immense  fortifica- 
tions remains,  to  mark  the  site  of  this  once  mighty  city ! 
"  The  broad  walls  of  Babylon  were  utterly  broken,  and  her 
high  gates  burned  with  fire."  (Jer.  li.  58.)  Xerxes  destroyed 
all  the  temples  of  Babylon,  B.  C.  479,  (Herodotus,  1.  i.  c. 
183,  &c.,)  thus  verifying  the  prediction  of  Jeremiah,  that  the 


OF   THE    SACRED    SCRIPTURES.  269 

Lord  would  "  do  judgment  upon  her  graven  images,"  (Jer.  li. 
52.)  "  Bel  boweth  down,  Nebo  stoopeth,  their  idols  were 
upon  the  beasts,  and  upon  the  cattle  :  your  carriages  were 
heavy  loaden  ;  they  are  a  burden  to  the  weary  beast.  They 
stoop,  they  bow  down  together ;  they  could  not  deliver  the 
burden,  but  themselves  are  gone  into  captivity."  (Isa.  xlvi,  1, 
2.)  Bel,  called  Belus,  by  the  Greek  and  Roman  writers,  was 
the  same  as  Baal ;  and  Nebo  is  interpreted  by  Castell  and 
Norberg  of  Mercury  ;  the  two  principal  idols  of  Babylon. 
When  the  city  was  taken  by  the  Persians,  these  images  were 
carried  in  triumph.  (See  Selden,  De  Diis  Syris,  c.  i.  xii.  cum 
addit.  Beyeri.)  The  building  of  Seleucia  nearly  exhausted  it 
of  its  inhabitants  ;  a  king  of  the  Parthians  carried  a  number 
of  them  into  slavery,  and  destroyed  the  most  beautiful  parts. 
Strabo  says  (1.  xvi.),  in  his  time,  about  the  Christian  era,  a 
great  part  of  it  was  a  desert ;  Jerome  says,  that  in  his  time, 
cir.  A.  D.  340,  it  was  quite  in  ruins,  the  walls  merely  serv- 
ing for  an  enclosure  for  wild  beasts,  for  the  hunting  of  the 
kings  of  Parthia ;  and  modern  travellers  universally  concur 
in  describing  it  in  a  stat*  of  utter  desolation,  a  mass  of  shape- 
less ruins,  and  the  habitation  of  wild  beasts  and  noxious  rep- 
tiles. (See  Benjamin  of  Tudela,  Itin.  p.  76 ;  Texeira,  c.  .5  ; 
Rauwolfi",  P.  ii.  c.  6  ;  Delia  Valle,  P.  ii.  ep.  17;  Tavernier, 
vol.  ii.  b.  ii.  c.  5  ;  Rich's  Two  Memoirs  on  the  ruins  of  Bab- 
ylon ;  and  Sir  R.  K.  Porter's  Travels,  vol.  ii.  pp.  308-400.) 
Thus  have  the  remarkable  predictions  respecting  the  final  de- 
struction of  Babylon  received  their  completion.  The  prophe- 
cy of  Jeremiah  (upwards  of  a  century  after  those  of  Isaiah), 
"  that  none  should  remain  in  it,  neither  man  nor  beast,  but  that 
it  shall  be  desolate  for  ever"  (Jer.  li.  62),  was  delivered  56 
years  before  the  taking  of  Babylon  by  Cyrus,  79  before  its 
capture  by  Darius,  150  before  the  time  of  Herodotus,  250  be- 
fore that  of  Xenophon,  and  2421  from  the  present  time  ;  and 
all  historians,  geographers,  and  travellers  agree  to  show  that 
these  predictions  have  been  successively  accomplished  to  the 
latest  period ! 

(9.)  Tyre,  whose  destruction  by  Nebuchadnezzar  is  fore- 
told by  Isaiah  (ch.  xxiii.  1,  14),  and  Ezekiel  (ch.  xxvi.,  xxvii.), 
was  a  city  of  Phoenicia,  on  the  shore  of  the  Mediterranean, 
24  miles  south  of  Sidon,  and  32  north  of  Accho  or  Ptolemais, 
according  to  the  Antonine  and  Jerusalem  Itineraries,  about 
lat.  33°  18'  N.  long.  35''  10'  E.  There  were  two  cities  of 
this  name  ;  one  on  the  continent  called   Palae  Tyrus,  or  old 

23* 


270  EVIDENCE    OF    THE    INSPIRATION' 

Tyre,  according  to  Strabo  (1.  xvi.)  30  stadia  south  of  the  other, 
■which  was  situated  on  an  island,  not  above  700  paces  from 
the  main  land,  says  Pliny,  (1.  v.  c.  18.)  Old  Tyre  was  taken 
and  utterly  destroyed  by  Nebuchadnezzar,  after  a  siege  of 
13  years,  B.  C.  573,  (Josephus,  Ant.  1.  x.  c.  11.  Cont.  Ap.  1.  i.) 
During  this  long  siege,  the  soldiers  must  have  endured  great 
hardships  :  their  heads  would  become  bald  by  constantly 
wearing  their  helmets  ;  and  their  shoulders  be  peeled  by 
carrying  materials  to  form  the  works.  '*  Every  head  was 
made  bald,  and  every  shoulder  peeled  :  yet  had  he  (Nebu- 
chadnezzar) no  wages,  for  his  army,  for  Tyrus,  for  the  service 
that  he  had  served  against  it."  (Ezek.  xxx.  18.)  St.  Jerome 
asserts  (in  Is.  23.  6,  and  in  loc),  on  the  authority  of  the 
Assyrian  histories,  that  when  the  Tyrians  saw  their  city  must 
fall,  they  put  their  most  valuable  effects  on  board  their  ships, 
and  fled  with  them  to  the  islands,  and  their  colonies,  "  so  that 
the  city  being  taken,  Nebuchadnezzar  found  nothing  worthy 
of  his  labor." 

Old  Tyre  was  never  rebuilt  after  its  destruction  by  Nebu- 
chadnezzar, never  afterwards  rose  higher  than  a  village,  and 
there  are  now  no  traces  left  to  mark  its  site,  (see  Pococke, 
vol.  ii.  b.  i.  c.  20.)  But  the  inhabitants  having  removed  their 
effects  to  the  island,  it  afterwards  became  famous  again  by  the 
name  of  Tyre.  It  arose  out  of  its  ruins,  after  seventy  years, 
and  recovered  its  ancient  wealth  and  splendor,  as  foretold  by 
Isaiah,  (ch.  xxiii.  15-17.)  "  And  it  shall  come  to  pass  in  that 
day,  that  Tyre  shall  be  forgotten  seventy  years,  according  to 
the  days  of  one  king  :  after  the  end  of  seventy  years  shall 
Tyre  sing  as  a  harlot.  Take  a  harp,  go  about  the  city,  thou 
harlot  that  hast  been  forgotten ;  make  sweet  melody,  sing 
many  songs,  that  thou  mayest  be  remembered.  And  it  shall 
come  to  pass  after  the  end  of  seventy  years,  that  the  Lord 
will  visit  Tyre,  and  she  shall  turn  to  her  hire,  and  shall  commit 
fornication  with  all  the  kingdoms  of  the  world  upon  the  face 
of  the  earth."  It  was  afterwards,  B.  C.  332,  taken  and  burnt 
by  Alexander ;  and  the  ruins  of  old  Tyre  contributed  much 
to  the  taking  of  the  new  city ;  for  with  the  stones,  timber, 
and  rubbish,  Alexander  built  a  bank,  or  causeway,  from  the 
continent  to  the  island,  thereby  literally  fulfilling  the  words 
of  the  prophet,  (Ezek.  xxvi.  32.)  "  They  shall  lay  thy  stones 
and  thy  timber  and  thy  dust  in  the  midst  of  the  water."  (Q. 
Curtius,  1.  iv.  c.  2,  Diodorus,  1.  xvii.)  It,  however,  speedily 
recovered  its  strength  and  dignity,  and   19  years  afterwards 


OF    THE    SACRED    SCRIPTURES.  271 

withstood  both  the  fleets  and  armies  of  Antigonus.  Agreeably 
to  the  prophetic  declarations  (Ps.  45.  12  ;  72.  10  ;  Is. '23.  18  ; 
Zee.  9.  1-7),  it  was  early  converted  to  Christianity  ;  and 
after  being  successively  taken  by  the  Saracens,  Christians, 
Mamalukes,  and  Turks,  in  whose  hands  it  still  remains,  it  had 
become,  v>'hen  visited  by  Maundrell,  Bruce,  and  other  travel- 
lers, literally  "  a  place  for  fishers  to  dry  their  nets  on."  Ezek. 
XX  vi.  14. 

(10.)  SiDo.v,  or  Zidon.  "  Son  of  man,  set  thy  face  against 
Zidon,  and  prophesy  against  it,  and  say.  Thus  saith  the  Lord 
God ;  Behold  I  am  against  thee,  O  Zidon  ;  and  I  will  be 
glorified  in  the  midst  of  thee  ;  and  they  shall  know  that  I  am 
the  Lord,  when  I  shall  have  executed  judgments  in  her,  and 
shall  be  sanctified  in  her.  For  I  will  send  into  her  pestilence, 
and  blood  into  her  streets  ;  and  the  wounded  shall  be  judged 
in  the  midst  of  her  by  the  sword  upon  her  on  every'side  ;  and 
they  shall  know  that  I  am  the  Lord."  Ezek.  xxviii.  21-23. 
Sidon  was  a  celebrated  city  of  Phoenicia,  now  Saide,  situated 
in  a  fine  country  on  the  Mediterranean,  400  stadia  from 
Berytus,  and  200  (north)  from  Tyre,  according  to  Strabo  (1. 
xvi.),  one  day's  journey  from  Paneas,  according  to  Josephus 
(Ant.  1.  v.  c.  3),  and  66  miles  from  Damascus,  according  to 
Abulfeda.  Tyre  was  a  colony  of  the  Zidonians,  for  the 
prophet  Isaiah  (ch.  xxiii.  12)  addresses  her  as  "  the  daughter 
of  Zidon,"  and  the  "  Sidonians,"  says  Justin  (1.  xviii.  c.  3), 
*'  when  their  city  was  taken  by  the  king  of  Ascalon,  betook 
themselves  to  their  ships  ;  and  landed  and  built  Tyre."  Sidoa 
was  therefore  the  mother  city,  and  a  more  ancient,  though  a 
less  considerable  city  than  Tyre  ;  and  it  is  probable  that  it 
was  taken  by  the  Chaldeans  soon  after  the  destruction  of  the 
latter.  It  was  afterwards  burnt  to  the  ground  by  the  inhabi- 
tants, to  prevent  it  falling  into  the  hands  of  Ochus.  See 
Prideaux,  an.  351. 

(11.)  Egypt.  The  Egyptians^  or  Mizrim,  were  descend- 
ants of  Mizraim,  the  son  of  Ham,  (Gen.  x.  6,  13.)  Their 
country,  which  is  situated  between  24^  and  32°  n.  lat.  and 
30°  and  33°  e.  long.,  lay  on  the  n.  e.  of  Africa,  west  of  the 
Red  Sea,  and  s.  w.  of  Canaan,  being  bounded  on  the  south  by 
Ethiopia,  on  the  north  by  the  Mediterranean,  on  the  east  by 
the  mountains  of  Arabia,  and  on  the  west  by  those  of  Lybia, 
is  about  750  miles  in  length  from  north  to  south,  being  one 
long  vale,  till  where  the  Nile,  which  runs  through  the  middle 
of  it,  is  divided  into  several  streams,  and  empties  itself  into 


272  EVIDENCE    OF    THE    INSPIrtATION 

the  Mediterranean  ;  in  breadth  from  one  to  two  or  three  days 
journey,  and  even  at  the  widest  part  of  the  Delta,  from  Pelu- 
sium  to  Alexandria,  not  above  250  miles  broad.  It  is  ex- 
tremely fertile  in  consequence  of  the  annual  overflowing  of 
the  Nile  ;  and  is  said  to  have  contained  20,000  cities,  the 
principal  of  which  were,  No,  Zoan,  On  or  Heliopolis,  Noph  or 
Alemphis,  Migdol,  Pithom,  Rameses,  and  Tahpanhes.  Not 
long  after  the  dispersion  from  Babel,  their  monarchy  was 
founded  by  Mizraim  ;  which,  according  to  the  calculations  of 
Constance  Mannasses,  continued  1663  years,  till  the  conquest 
of  Egypt  by  Cambyses..  B.  C.  525.  Their  kings  usually  had 
the  surname  of  Pharaoh,  under  one  of  whom,  Joseph,  by  his 
prudence,  saved  the  nation  from  the  terrible  effects  of  a  famine 
of  seven  years'  duration.  (Gen.  xl.-xlvii.)  Their  cruel 
oppression  of  the  Israelites  drew  upon  them  ten  fearful 
plagues  ;  and,  at  last,  their  first-born  were  slain  in  one  night, 
and  their  army  drowned  in  the  Red  Sea.  (Exod.  i.-xiv.) 
From  this  period,  no  intercourse  subsisted  between  the  Egyp- 
tians and  Israelites  till  the  reign  of  Solomon,  who  having 
married  a  daughter  of  Pharaoh,  established  a  considerable 
trade  between  the  two  countries.  (1  Kings  iii.  1  ;  vii.  8.)  In 
the  reign  of  Rehoboam,  the  son  and  successor  of  Solomon, 
Shishak,  who  it  seems  first  united  Egypt  under  one  king  and 
widely  extended  his  empire  in  Asia  and  Africa,  invaded  the 
kingdom  of  Judah,  and  despoiled  the  temple  of  its  treasures. 
(1  Kings  xiv.  25-28.  1  Chr.  xii.  1-9.)  In  his  absence  his 
brother  rebelled  ;  and  after  his  death,  his  large  empire  fell  in 
pieces,  and  Egypt  itself  bent  under  the  Ethiopians.  Provoked 
with  their  attempts  to  assist  the  Jews,  the  Assyrians  under 
Sennacherib  invaded  Egypt  about  B.  C.  712,  and  ravaged  the 
country  for  three  years.  (Na.  iii.  8-10.)  Two  years  previ- 
ously (B.  C.  711:),  Isaiah  by  the  mouth  of  the  Lord  declared 
(ch.  xix.  2,  3).  "  And  I  will  set  the  Egyptians  against  the 
Egyptians  :  and  they  shall  fight  every  one  against  his  brother, 
and  every  one  against  his  neighbor  ;  city  against  city,  and 
kingdom  against  kingdom.  And  the  spirit  of  Egypt  shall  fail 
in  the  midst  thereof ;  and  I  will  destroy  the  counsel  thereof." 
This  is  a  prophecy  of  what  took  place  in  Egypt  about  twenty- 
two  years  after  the  destruction  of  Sennacherib's  army,  when, 
upon  the  death  of  Tirhakah  (B.  C.  688),  not  being  able  to 
settle  about  the  succession,  they  continued  for  two  years  in  a 
state  of  anarchy,  confusion,  and  civil  wars  ;  which  was  fol- 
lowed  by  the   tyranny  of  twelve  princes,  who.  seizing  on, 


\ 


OF    THE    SACRED    SCRIPTURES.  273 

divided  the  country  among  them,  and  governed  it  for  fifteen 
years  ;  and  at  last,  by  the  sole  dominion  of  Psammiticus,  who 
having  conquered  his  competitors,  ascended  the  throne,  and 
which  he  held  for  fifty-four  years.  (Herodotus,  1.  ii.  Diodorus, 
1.  i.)  Notwithstanding  all  his  efforts  to  restore  the  power  and 
felicity  of  the  nation,  his  wars  with  the  Assyrians  in  Palestine, 
and  his  provoking  200,000  of  his  troops  to  retire  into  Ethiopia, 
greatly  weakened  the  country.  (Is.  xviii.-xx.)  About  B.  C. 
610,  Pharaoh-necho  his  son  attempted  to  extend  his  power 
on  the  ruins  of  the  Assyrian  empire,  and  took  Carchemish  on 
the  Euphrates,  and  rendered  the  Jewish  nation  tributary.  But 
Nebuchadnezzar,  B.  C.  606,  defeated  his  army,  retook  Car- 
chemish, and  pursued  the  Egyptians  to  the  frontiers  of  their 
country.  Pharaoh-hophra,  or  Apries,  as  he  is  called  by 
Herodotus  (1.  ii.  c.  161),  having  succeeded  his  father  Psammis 
on  the  throne  of  Egypt,  A.  M.  3410,  B.  C.  594,  reigned  twenty- 
five  years.  Having  entered  into  a  confederacy  with  Zedekiah, 
(Ezek.  xvii.  15),  he  marched  out  of  Egypt  with  a  great  army 
to  his  relief;  which  caused  Nebuchadnezzar  to  raise  the  siege 
of  Jerusalem  to  meet  him.  The  Egyptians,  on  the  approach 
of  the  Chaldeans,  not  daring  to  engage  in  battle  with  so 
numerous  and  well-appointed  an  army,  retired  into  their  own 
country ;  treacherously  leaving  Zedekiah  and  his  people  to 
perish  in  the  war  into  which  they  had  drawn  them  ;  for  which 
cause,  the  prophet  Ezekiel  (ch.  xxix.),  reproaching  them  for 
their  perfidy,  denounces  against  them  the  judgments  of  God, 
ch.  xviii.  2-4.  "  Son  of  man,  set  thy  face  against  Pharaoh 
king  of  Egypt,  and  prophesy  against  him,  and  against  all 
Egypt :  Speak,  and  say,  Thus  saith  the  Lord  God  ;  Behold, 
I  am  against  thee,  Pharaoh  king  of  Egypt,  the  great  dragon 
that  lieth  in  the  midst  of  his  rivers,  which  hath  said.  My  river 
is  mine  own,  and  I  have  made  it  for  myself.  But  I  will  put 
hooks  in  thy  jaws,  and  I  will  cause  the  fish  of  thy  rivers  to 
stick  unto  thy  scales,  and  I  will  bring  thee  up  out  of  the  midst 
of  thy  rivers,  and  all  the  fish  of  thy  rivers  shall  stick  unto  thy 
scales,"  &c.  Herodotus  (1.  ii.  c.  169)  informs  us,  that  Hophra, 
or  Apries,  agreeably  to  the  character  given  him  by  the  prophet, 
proudly  and  wickedly  boasted  of  having  established  his  king- 
dom so  surely,  that  it  was  not  in  the  power  of  any  God  to 
dispossess  him  of  it.  But  God  abaseth  the  proud.  The  sub- 
jects of  Pharaoh-hophra  having  rebelled  on  the  destruction  of 
the  army  which  he  sent  into  Lydia  against  the  Cyrenians,  he 
sent  Amasis,  one  of  his  officers,  to  reduce  them  to  their  duty. 


274  EVIDENCE    OF    THE    INSPIRATION 

But  while  he  was  addressing  them,  they  placed  the  ensigns 
of  royalty  on  his  head,  and  proclaimed  him  king.  Amasis 
accepted  the  title,  and  confirmed  the  Egyptians  in  their  revolt ; 
and  the  greater  part  of  the  nation  declaring  for  him  (chiefly 
in  consequence  of  the  cruelty  of  Apries  to  Paterbemis  another 
officer,  who  had  been  sent  to  arrest  Amasis,  which  he  was 
not  able  to  effect),  he  was  obliged  to  retire  into  Upper  Egypt, 
where  he  maintained  himself  for  some  years.  The  country 
being  thus  weakened  by  intestine  war,  was  attacked  and  easily 
overcome  by  Nebuchadnezzar,  in  revenge  for  their  having 
attempted  to  assist  the  Jews  and  Tyrians,  B.  C.  572  ;  and 
having  slain  an  immense  number  of  the  inhabitants,  and  driven 
others  out  of  the  land,  burnt  their  cities,  and  taken  a  pro- 
digious booty,  he  returned  to  Babylon,  leaving  Amasis  his 
viceroy.  After  his  departure,  Apries  marched  against  Amasis  ; 
and  being  defeated  at  Memphis,  he  was  taken  prisoner,  carried 
to  Sais,  and  strangled  in  his  own  palace,  thus  verifying  the 
prophecy  of  Jeremiah,  (ch.  xliv.  30.)  "  Thus  saith  the  Lord  ; 
Behold,  I  will  give  Pharaoh-hophra  king  of  Egypt  into  the 
hand  of  his  enemies,  and  into  the  hand  of  them  that  seek  his 
life  ;  as  I  gave  Zedekiah  king  of  Judah  into  the  hand  of 
Nebuchadnezzar  king  of  Babylon,  his  enemy,  and  that  sought 
his  life." 

Thus  also  were  accomplished  the  prophecies  of  Ezekiel 
against  this  wicked  prince  and  people,  (ch.  xxx.  21-24.) 
"  Son  of  man,  I  have  broken  the  arm  of  Pharaoh  king  of 
Egypt ;  and,  lo,  it  shall  not  be  bound  up  to  be  healed,  to  put 
a  roller  to  bind  it,  to  make  it  strong  to  hold  the  sword. 
Therefore  thus  saith  the  Lord  God  :  Behold,  I  am  against 
Pharaoh  king  of  Egypt,  and  will  break  his  arms,  the  strong, 
and  that  which  was  broken  ;  and  I  will  cause  the  sword  to 
fall  out  of  his  hand.  And  I  will  scatter  the  Egyptians  among 
the  nations,  and  will  disperse  them  through  the  countries. 
And  I  will  strengthen  the  arms  of  the  kinor  of  Babvlon,  and 
put  my  sword  in  his  hand  :  but  I  will  break  Pharaoh's  arms, 
and  he  shall  groan  before  him  with  the  groanings  of  a  deadly 
wounded  man."  When  the  king  of  Babylon  took  from  the 
king  of  Egypt,  in  the  days  of  Pharaoh-necho,  all  his  do- 
minions in  Asia,  one  of  his  arms  was  broken.  God  now 
declared  that  he  should  never  recover  these  territories,  or 
gain  any  ascendency  in  that  part  of  the  world  ;  nay,  that  his 
other  arm,  which  was  now  strong,  should  soon  be  broken,  and 
rendered  utterly  useless.     This  was   fulfilled  when  Hophra 


OF    THE    SACRED    SCRIPTURES.  275 

was  dethroned  and  driven  into  Upper  Egypt  by  Amasis ;  and 
when  Nebuchadnezzar  invaded  and  conquered  that  kingdom, 
and  enslaved,  dispersed,  and  carried  captive  the  Egyptians. 
We  learn  from  Berosus  (apud  Josephus,  1.  ix.  c.  11,  §  1), 
that  Nebuchadnezzar  sent  several  captive  Egyptians  to  Ba- 
bylon ;  and  from  Megasthenes  (apud  Euseb.  Prtep.  Evang.  1. 
ix.  c.  41),  that  he  transplanted  others  to  Pontus  ;  and  it  is 
proable,  that  at  the  dissolution  of  the  Babylonian  empire,  about 
forty  years  after  (during  which  time  this  once  populous  coun- 
try had  continued  almost  utterly  desolate),  Cyrus  permitted 
them  to  return  to  their  native  country,  agreeably  to  the 
prophecy  of  Ezekiel,  (ch.  x^ix.  12,  13.)  "  And  I  will  make 
the  land  of  Egypt  desolate  in  the  midst  of  the  countries  that 
are  desolate,  and  her  cities  among  the  cities  that  are  laid 
waste  shall  be  desolate  forty  years ;  and  I  will  scatter  the 
Egyptians  among  the  nations,  and  will  disperse  them  through 
the  countries.  Yet  thus  saith  the  Lord  God  ;  At  the  end  of 
forty  years  will  I  gather  the  Egyptians  from  the  people 
whither  they  were  scattered."  The  Chaldean  empire  being 
dissolved,  the  Egyptians  under  Amasis  attempted  to  recover 
their  freedom ;  but  Cyrus  marching  his  troops  into  their  coun- 
try, obliged  them  to  acknowledge  his  authority.  After  his 
death  they  again  revolted  from  the.  Persian  yoke  ;  but  Cam- 
byses  invaded  and  dreadfully  ravaged  their  country,  and 
wholly  subdued  them,  B.  C.  525.  They  again,  B.  C.  487, 
shook  off  the  Persian  yoke  ;  but  were  subdued  by  Xerxes, 
who  rendered  their  bondage  more  grievous.  Instigated  by 
Inarus,  king  of  Libya,  whom  they  had  acknowledged  their 
sovereign,  they  again  revolted,  B.  C.  454;  but  were  reduced 
by  Artaxerxes  Longimanus,  after  a  dreadful  war  of  six  years. 
About  B.  C.  413,  Amyrtaeus,  who  had  some  time  reigned  in 
the  fen  country,  attacked  the  Persian  garrison  with  fury,  and 
drove  them  completely  out  of  Egypt.  After  the  Egyptians 
had  struggled  with  the  Persians  for  liberty  about  sixty  years, 
a  furious  intestine  war  between  Nectanebus  and  a  Mendesian 
prince  exhausted  their  strength ;  when  Artaxerxes  Ochus, 
taking  advantage  of  it,  invaded  and  ransacked  their  country, 
and  made  it  a  Persian  province,  B.  C.  350.  Thus  "  were 
they  given  over  into  the  hands  of  cruel  lords"  (Is.  xxi.  4), 
Nebuchadnezzar,  who  first  conquered  and  ravaged  Egypt,  and 
then,  not  only  his  successors,  but  Cambyses,  the  son  of 
Cyrus,  and  the  whole  succession  of  Persian  kings  till  the 
time  of  Alexander,  who  were  in  general  hard  masters,  and 


276  EVIDENCE    OF    THE    INSPIRATION 

grievously  oppressed  the  country.  When  Alexander  the 
Great  marched  into  Egypt,  B.  C.  332,  the  Egyptians,  weary 
of  the  Persian  yoke,  readily  submitted  to  him  as  their  power- 
ful deliverer.  For  about  323  years  after  this  they  were  govern- 
ed by  the  Grecian  Ptolemies,  under  four  or  five  of  whom 
their  country  bade  fair  to  recover  its  ancient  splendor.  Agree- 
ably to  the  prophecy  of  Isaiah  (ch.  xix,  18-25),  the  knowledge 
of  the  true  God  was  disseminated  in  Egypt  under  the  suc- 
cessors of  Alexander ;  and  an  early  reception  given  to  the 
gospel  in  the  same  country.  The  Romans  next  annexed  it 
to  their  dominions  in  the  form  of  a  province,  A.  D.  30 ;  and 
in  A.  D.  640,  the  Saracens,  under  Omar,  conquered  it,  and 
established  the  Mahommedan  delusion,  which  has  obtained 
there  ever  since.  About  A.  D.  970,  the  Moslem  calif  of 
Gyrene  wrested  it  from  the  calif  of  Bagdad  ;  and  he  and 
his  descendants  governed  it  200  years.  About  1171,  Saladin 
the  Curd  craftily  seized  it  j  and  he  and  his  posterity  governed 
it  for  eighty  years.  It  was  next  ruled  by  the  Mamalukes,  or 
slave-usurpers,  for  275  years;  and  in  1525,  it  was  annexed 
to  the  Ottoman  empire,  of  which  it  still  forms  a  part,  being- 
governed  by  a  pacha  and  twenty-four  begs  or  chiefs.  Thus 
has  Egypt  been  the  "  basest  of  kingdoms,"  and  has  "  not 
been  governed  by  a  prince  of  the  land  of  Egypt"  for  upwards 
of  2000  years,  (Jer.  xxv.  46  ;  Ezek.  xxix.  32.)  Having  been 
successiA^ely  under  the  dominion  of  the  Babylonians,  Per- 
sians, Macedonians,  Romans,  Saracens,  Mamaluke  slaves, 
and  Turks,  to  whom  it  remains  in  most  abject  servitude 
to  this  day,  it  has  thus  continued  a  most  base,  or  tributary 
kingdom.     See  Bp.  Newton. 

(12.)  The  MoABiTES  and  Am.moxites,  who  were  the  de- 
scendants of  the  incestuous  offspring  of  Lot,  (Gen.  xix.  30-38.) 
The  former  dwelt  on  the  east  of  the  Dead  Sea,  northward 
of  the  Midianites,  and  along  the  banks  of  the  river  Arnon,  in 
a  tract  of  country  whence  they  had  expelled  the  Emim,  a 
gigantic  aboriginal  race,  who  were  of  the  offspring  of  Ham, 
(Deut.  ii.  11,  12.)  The  Ammonites  had  their  residence 
north-east  of  the  Moabites,  and  east  of  the  Reubenites  and 
Gadites,  in  the  territory  of  which  Rabbah  was  the  capital, 
and  which  they  had  wrested  from  the  gigantic  Zamzummim, 
another  part  of  the  descendants  of  Ham,  (Deut.  ii.  18-22; 
iii.  11.)  They  were  violently  hostile  to  the  Israelites,  whom 
they  terribly  oppressed  at  various  times  ;  but,  after  being  suc- 
cessively  conquered   by   Ehud    (Jud.    iii.   13-20);   Jephthah 


OF    THE    SACRED    SCRIPTURES.  277 

(Jud.  X.  11)  ;  and  Saul  (1  Sam.  xi.)  ;  they  were  wholly  sub- 
dued by  David,  (2  Sam.  x.-xii.  ;  1  Ch.  xviii.-xx.)  For  about 
150  years  they  continued  subject  to  the  Israelites  ;  and  after 
the  division  of  the  kingdom,  fell  to  the  share  of  the  ten  tribes. 
After  the  death  of  Ahab,  the  Moabites  rebelled ;  but  were 
severely  chastised  by  his  son  Jehoram,  and  their  country 
nearly  ruined,  (2  Kings  i.  1-3.)  Both  nations  united  in  the 
confederacy  against  Jehoshaphat,  when  their  armies  perished 
in  the  attempt,  (2  Chr.  xx. ;  Ps.  Ixxxiii.)  The  kings  of  Israel 
being  no  longer  able  to  retain  them  in  subjection,  Uzziah  and 
Jotham,  kings  of  Judah,  conquered  and  made  them  tributary; 
but  it  appears  they  regained  their  freedom  during  the  unhappy 
reign  of  Ahaz  (2  Chr.  xxvi.-xxviii.)  While  the  Assyrians 
ravaged  the  kingdom  of  Israel,  the  Ammonites  and  the  Moab- 
ites seized  on  the  cities  near  them,  and  murdered  the  in- 
habitants in  the  most  inhuman  manner  ;  but  soon  afterwards, 
the  Assyrians  seized  their  wealth,  burnt  their  cities,  mur- 
dered or  carried  captive  many  of  their  people,  and  desolated 
their  country.  After  the  death  of  Esarhaddon  king  of  As- 
syria, they  again  asserted  their  independence.  They  un- 
generously triumphed  over  the  Jews  when  oppressed  and 
carried  captive  by  the  Chaldeans  ;  but  they  were  soon  in- 
volved in  the  same  calamity  by  Nebuchadnezzar,  in  revenge 
for  their  assisting  the  Tyrians  when  he  passed  through 
Syria  in  his  way  to  Egypt.  Josephus  (Ant.  1.  x.  c.  2)  ex- 
pressly states,  that  five  years  after  the  destruction  of  Jeru- 
salem, Nebuchadnezzar  turned  his  arms  against  the  Ammonites 
and  Moabites,  and  entirely  subjugated  them  ;  and  it  is  proba- 
ble that  the  Arabs,  and  other  nations  east  of  Judah,  then  took 
possession  of  their  cities,  and  enjoyed  the  fruits  of  their  land, 
agreeably  to  the  prophecy  of  Ezekiel,  (ch.  xxv.)  After  the 
destruction  of  the  Babylonian  empire  by  Cyrus,  many  of  tho 
Moabites  were  afterwards  restored  to  their  country  by  him, 
as  we  learn  from  Josephus  ;  but  they  were  never  restored  to 
their  national  consequence  ;  and  perhaps  their  restoration  in 
the  latter  days  spoken  of  by  the  prophet  Jeremiah  (ch.  xlviii. 
47),  refers  to  the  conversion  of  their  scattered  remnants  to 
the  Gospel.  They  afterwards  successively  became  subject 
to  the  Persians,  Greeks,  and  Romans.  After  the  captivity, 
they  took  every  opportunity  to  distress  the  Jews  ;  till  Judas 
Maccabceus,  provoked  with  their  insults,  particularly  during 
the  persecution  of  Antiochus  Epiphanes,  invaded  the  Am- 
monites with  a  small  force,  routed  their  armies,  burned  their 

24 


278  EVIDENCE    OF    THE    INSPIRATION 

Cities,  and  made  slaves  of  their  wives  and  children  (1  Mac. 
V.)  ;  and  about  seventy  years  afterwards  Alexander  Jannaeus 
reduced  the  Moabites  into  a  state  of  slavery  to  the  Jewish 
nation.  After  the  destruction  of  Jerusalem  by  the  Romans, 
all  the  tribes  around  Judea  were  denominated  in  general 
Arabians  ;  and  before  the  end  of  the  third  century,  the  Moab- 
ites and  Ammonites  were  not  known  as  distinct  people.  The 
country  of  Moab  and  Ammon  is  now  inhabited  by  the  Bedouin 
Arabs  ;  where  they  pasture  their  flocks,  and,  no  doubt,  make 
the  ruins  of  Rabbah,  their  once  proud  capital,  "  a  stable  for 
camels"  (Ezek.  xxv.  5),  and  other  cattle,  and  their  name  has 
utterly  perished  from  the  face  of  the  earth.  Thus  Moab  (as 
well  as  Ammon)  has  long  since  ceased  to  be  a  nation  ;  "  and 
destroyed  from  being  a  people"  (Jer.  xlviii.  42)  ;  while  the 
Jews,  agreeably  to  the  Divine  promise  (ch.  xlvi.  28),  though 
successively  subdued  and  oppressed  by  the  Egyptians,  As- 
syrians, Babylonians,  Syro-Macedonians,  and  Romans  (which 
have  also  passed  away,  and  are  no  more),  and  dispersed  over 
the  face  of  the  earth,  subsist  to  this  day  as  a  distinct  people 
from  all  the  nations  of  the  world. 

(13.)  The  Philistines,  who  were  part  of  the  posterity  of 
Mizraim,  the  second  son  of  Ham  (Gen.  x.  14-  ;  1  Chr.  i.  11, 
12) ;  who,  leaving  Caphtor,  or  the  north-eastern  part  of  Egypt, 
settled  at  an  early  period  in  a  small  strip  of  territory  along  the 
shore  of  the  Mediterranean,  in  the  south-west  of  Canaan,  hav- 
ing expelled  the  Avites,  who  had  before  possessed  it.  (Deut. 
ii.  23;  Amos  ix.  7;  Jer.  xlvii.  4.)  As  early  as  the  tiifie  of 
Abraham,  Isaac,  and  Ephraim,  they  were  a  powerful  people, 
in  possession  of  several  considerable  cities  ;  and  even  at  that 
deriod  discovered  their  enmity  to  the  Hebrews.  (Gen.  xx., 
xxi.,  xxvi.  ;  1  Chr.  vii.  21.)  Though  Joshua  allotted  their  terri- 
tories to  the  tribe  of  Judah,  they  long  retained  the  fortified 
cities  of  Ashkelon,  Ashdod,  Ekron,  Gaza,  and  Gath,  which 
constituted  their  five  satrapies  or  lordships.  They  were  per- 
haps the  most  inveterate  enemies  the  Israelites  had  to  en- 
counter ;  never  losing  an  opportunity  of  doing  them  a  mischief. 
They  frequently  conquered  and  held  them  in  bondage  ;  and 
though  Samson,  Samuel,  and  others  were  raised  up  to  deliver 
the  Israelites  out  of  their  hands,  yet  they  continued  to  main- 
tain their  independence  till  the  time  of  David,  who  entirely 
subjected  them.  (Jud.  iii.31  ;  xiii.,xvi. ;  1  Sam.iv.,  vii.,xiii.,xiv., 
xvii.,xviii.,xxxi. ;  2Sam.  vii.,  viii.  ;  1  Chr.  xiv.  8-17  ;  xviii.  1.) 
Towards  the  latter  part  of  his  reign  they  attempted  to  revolt 


OF  THE  SACRED  SCRIPTURES.  279 

(2  Sam.  xxi.  13-22 ;  1  Chr.  xx.  4-8)  ;  and  not  long  after  the  di- 
Adsion  of  the  Hebrew  monarchy,  they  renewed  the  war  with 
the  ten  tribes.  (1  Kings  xv.  27;  xvi.  15.)  They  joined  in 
the  grand  confederacy  against  Jehoshaphat  to  their  own  da- 
mage (2  Chr.  xx. ;  Psa.  Ixxxiii.  7-18)  ;  but  under  his  son  Je- 
horam,  they  ravaged  the  kingdom  of  Judah,  and  sold  multitudes 
of  the  Jews  to  the  Edomites  and  Greeks.  (2  Chr.  xxi.  16, 
17  ;  Amos  i.  6  ;  Joel  iii.  6.)  Although  Uzziah,  king  of  Judah, 
had  reduced  part  of  their  country,  they  again  took  up  arms  in 
the  days  of  Ahaz,  and  seized  upon  part  of  Judea  (2  Chr.  xxvi. 
6  ;  xxviii.  18  ;  Isa.  ix.  12)  ;  but  about  twenty  years  after, 
Hezekiah  reduced  the  whole  of  their  country  lo  the  brink  of 
ruin,  (2  Kings  xviii.  8  ;  Isa.  xiv.  29-31.)  Not  long  after  they 
were  attacked  by  the  Assyrians  (Isa.  xx.  1);  and  to  expel 
their  troops,  Psammiticus,  king  of  Egypt,  reduced  Ashdod  by 
a  siege  of  twenty-nine  years.  After  being  greatly  harassed 
by  the  kings  of  Egypt,  they  were,  with  the  other  neighboring 
nations,  conquered  by  Nebuchadnezzar.  Provoked  with  their 
attempts  to  assist  the  Tyrians,  he  desolated  their  country, 
burnt  their  cities,  and  murdered  their  inhabitants,  according 
to  the  prediction  of  Jeremiah  and  Ezekiel,  (Jer.  xlvii. ;  Ez.  xxv.) 
Berosus  (apud  Josephus,  Cont.  Ap.)  states  that  he  subdued 
Syria,  Arabia,  Phoenicia,  and  Egypt.  Afterwards  they  fell 
under  the  dominion  of  the  Persians,  under  whose  government 
they  recovered  in  some  degree  their  former  consequence  :  but 
Alexander  the  Great,  having  destroyed  Tyre,  B.  C.  332, 
marched  against  their  cities,  which  were  then  garrisoned  with 
Persian  troops,  took  Gaza  by  storm  (Strabo,  1.  xvi.  Arrian,  1, 
ii.),  and  murdered  or  sold  its  inhabitants,  and  placed  Macedo- 
nian garrisons  in  all  their  fortified  cities.  After  the  persecu- 
tion of  Antiochus  Epiphanes,  they  were  gradually  subdued  by 
the  Maccabees.  About  B.  C.  148,  Jonathan,  the  brother  and 
successor  of  Judas  Maccabaeus,  subdued  the  whole  country  of 
the  Philistines,  and  Tryphon  gave  Jonathan  the.  whole  of  their 
country  from  Tyre  to  Egypt,  agreeably  to  the  prediction  of 
Zephaniah,  (ch.  ii.  7;  Josephus,  Ant.  1.  xviii.  c.  9  ;  1  Mac. 
xi.  57-59.)  About  fifty  years  afterwards,  Alexander  Jannaeus 
burnt  Gaza,  and  incorporated  the  remnant  of  the  Philistines 
with  such  Jews  as  he  placed  in  their  country  (1  Mac.  x.  69— 
89),  and  now  their  very  names  have  no  existence,  except  in 
history.  ^ 

(14.)  The  Chaldean,  or  Babylonian  monarchy,  the  first  of 
the  four  great  monarchies,  respecting  which  the  prophet  Dan- 


280  EVIDENCE  OF  THE  INSPIRATION 

iel  has  delivered  the  most  astonishing  predictions.  These 
monarchies  are  represented  in  the  dream  of  Nebuchadnezzar, 
as  interpreted  by  the  prophet,  under  the  figure  of  a  human 
being,  (ch.  31-35.)  "  This  image's  head  was  of  fine  gold,  his 
breast  and  his  arms  of  silver,  his  belly  and  his  thighs  of  brass, 
his  legs  of  iron,  his  feet  part  of  iron  and  part  of  clay.  .  ."  "A 
stone  was  cut  out  without  hands,  which  smote  the  image  upon 
his  feet  that  were  of  iron  and  clay,  and  brake  them  to  pieces. 
Then  was  the  iron,  the  clay,  the  brass,  the  silver,  and  the 
gold,  broken  to  pieces  together,  and  became  like  the  chaff  of 
the  summer  thrashing-floors ;  and  the  wind  carried  them 
away,  that  no  place  was  found  for  them  :  and  the  stone  that 
smote  the  image  became  a  great  mountain,  and  filled  the  whole 
earth."  It  appears  from  ancient  coins  and  medals,  that  cities 
and  people  were  often  represented  by  the  figures  of  men  and 
women  ;  and  Florus,  in  the  prooemium  to  his  Roman  History, 
represents  the  Roman  empire  under  the  form  of  a  human  be- 
ing, in  its  difl^erent  states  from  infancy  to  old  age.  A  stupen- 
dous human  figure,  therefore,  was  not  an  improper  emblem  of 
sovereign  power  and  dominion  ;  and  the  various  metals  of 
which  it  was  composed  not  unfitly  represented  the  various 
kingdoms  which  should  arise  ;  while  the  order  of  the  succes- 
sion is  clearly  denoted  by  that  of  their  parts.  The  same 
monarchies  were  afterwards  seen  by  the  prophet  in  vision  as 
"  four  great  beasts,"  which  "  came  up  from  the  sea,  diverse 
one  from  another," — a  lion,  a  bear,  a  leopard,  and  "  a  fourth 
beast,  diverse  from  all  the  beasts  that  were  before  it."  (Dan. 
vii.  3,  &c.)  That  is,  four  kingdoms  (v.  17),  called  beasts 
from  their  tyranny  and  oppression,  emerging  from  the  sea,  i.  e. 
the  wars  and  commotions  of  the  world. 

In  the  image,  the  head  of  gold  represented  the  Chaldean 
monarchy,  as  Daniel  interpreted  it  to  Nebuchadnezzar,  (ch.  ii. 
37,  38.)  "  Thou,  O  king,  art  a  king  of  kings :  for  the  God 
of  heaven  hath  given  thee  a  kingdom,  power,  and  strength, 
and  glory.  And  wheresoever  the  children  of  men  dwell,  the 
beasts  of  the  field  and  the  fowls  of  the  heaven  hath  he  given 
into  thine  hand,  and  hath  made  thee  ruler  over  them  all. 
Thou  art  this  head  of  gold,"  that  is,  the  Chaldean  monarchy, 
over  which  Nebuchadnezzar  was  the  only  king  of  note  ;  by 
whose  conquests  it  was  raised  to  the  pinnacle  of  glory,  and 
in  whose  time  it  extended  over  Chaldea,  Assyria,  Arabia,  Sy- 
ria, Egypt,  and  Libya  ;  the  head  of  gold  represented  its  im- 
mense riches.     The    rapid  and   extensive   conquests  of  this 


OF  THE  SACRED  SCRIPTURES.  281 

prince,  and  the  decline  and  ruin  under  Belshazzar  of  this 
monarchy,  are  denoted  in  the  prophet's  vision,  ch.  vii.  4. 
•'  The  first  was  hke  a  lion,  and  had  eagle's  wings  :  I  beheld 
till  the  wings  thereof  were  plucked,  and  it  was  lifted  up  from 
the  earth,  and  made  stand  upon  the  feet  as  a  man,  and  a  man's 
heart  was  given  to  it."  Nebuchadnezzar  having  routed  the 
troops  of  Pharaoh-necho  at  the  Euphrates,  and  taken  Car- 
chemish,  succeeded  his  father  B.  C.  605 ;  and,  having  raised 
a  formidable  army  of  Chaldeans,  Scythians,  and  others,  he 
subdued  the  Syrians,  Jews,  Ammonites,  Moabites,  Edomites, 
and  part  of  the  Arabs.  Enraged  that  the  Tyrians  had  with- 
drawn with  their  riches,  after  he  had  besieged  them  thirteen 
years,  he  wreaked  his  vengeance  on  the  Philistines  and 
Egyptians,  who  had  assisted  them,  and  terribly  alarmed,  if 
not  ravaged  Ethiopia  and  Libya.  He  returned  to  Babylon 
laden  with  spoil ;  and  having  given  himself  up  to  idolatry  and 
pride,  he  was  punished  with  a  temporary  alienation  of  mind, 
as  related  in  Dan.  iv.,  and  died  after  a  reign  of  43  years,  B.  C. 
562.  He  was  succeeded  by  his  son  Evil-merodach,  who 
reigned  little  more  than  two  years,  being  put  to  death  by 
his  own  relations.  Neriglisser,  his  sister's  husband,  and  one 
of  the  chief  conspirators,  reigned  in  his  stead ;  and,  after  a 
short  reign  of  four  years,  being  slain  by  the  Medes  and  Per- 
sians in  battle,  he  was  succeeded  by  Laborosoarchod,  a  wick- 
ed and  inglorious  prince,  who  was  put  to  death  by  his  subjects 
for  his  tyrannical  conduct  and  crimes.  He  was  succeeded 
by  Belshazzar,  called  also  Nabonadius  and  Labynitus,  the  son 
of  Evil-merodach,  and  grandson  of  Nebuchadnezzar  ;  but  Cy- 
rus having  taken  Babylon,  after  a  siege  of  two  years,  Belshaz- 
zar was  slain  in  the  assault  on  his  palace  ;  and  with  him  ter- 
minated the  Babylonian  empire,  B.  C.  538. 

(15.)  The  Medo-Persiax  empire,  or  that  of  the  Medes 
and  Persians,  whose  union  was  denoted  by  the  breast  and 
two  arms  of  silver  (Dan.  ii.  32),  and  which  was  established 
on  the  ruins  of  that  of  the  Chaldeans  on  the  capture  of  Bab- 
ylon by  Cyrus,  B.  C.  538.  This  union  of  the  two  nations, 
forming  one  kingdom,  was  denoted  by  the  second  "  beast  like 
to  a  bear,"  which  raised  up  itself  on  one  side,  or  one  domin- 
ion (Dan.  vii.  5),  being  compared  to  a  bear  from  their  cruelty 
and  thirst  for  blood.  In  the  prophet's  vision  by  the  river  Ulai, 
the  Medo-Persian  empire  was  represented  by  "a  ram  which 
had  two  horns"  (Dan.  viii.  3),  i.  e.  "the  kings  of  Media  and 
Persia,"   as  Gabriel   interpreted  it  (vpr.  20),  of  which  a  ram 

24* 


282  EVIDENCE    OF    THE    INSPIRATION 

"Was  the  ensign  ;  and  a  ram's  head  with  horns,  one  higher 
than  the  other,  is  still  to  be  seen  on  the  ruins  of  Persepolis, 
agreeably  to  the  prophetic  description  ;  "  and  the  two  horns 
were  high  :  but  one  was  higher  than  the  other,  and  the  higher 
came  up  last,"  intimating,  that  of  the  two  kingdoms  of  which 
it  was  composed,  Media  was  the  more  ancient,  but  Persia, 
after  Cyrus,  the  most  considerable.  The  Medes  were  the 
descendants  of  Madai,  son  of  Japheth  (Gen.  x.  2),  and  in- 
habited the  tract  of  country  which  lies  between  the  Caspian 
sea  and  Armenia  on  the  north,  Persia  on  the  south,  Assyria 
on  the  west,  and  Parthia  and  Hyrcania  on  the  east.  It  was 
first  raised  into  a  kingdom  by  its  revolt  from  the  Assyrian 
monarchy  under  Arbaces  ;  and  after  it  had  for  some  time  en- 
joyed a  kind  of  republican  government,  Deioces,  by  artifice, 
procured  himself  to  be  called  king,  and  made  Ecbatana  his 
capital,  B.  C.  700.  After  a  reign  of  fifty-three  years,  he  was 
succeeded  by  Phraortes,  B.  C.  647,  by  Cyaxares,  B.  C.  625, 
and  by  Astyages,  B.  C.  585  ;  in  whose  time,  Cyrus  became 
master  of  Media ;  and  the  empire  was  transferred  to  the  Per- 
siajis,  or  Elamites,  who  were  descended  from  Elam,  the  eld- 
est son  of  Shem  (Gen.  x.  22),  and  originally  inhabited  a  small 
province  east  of  Susiana,  west  of  Caramania,  south  of  Media, 
and  north  of  the  Persian  gulf.  Previous  to  the  time  of  Cy- 
rus, Persia  was  subject  to  the  Assyrian  and  Chaldean  mon- 
archs.  He  was  heir  to  the  Persian  crown  by  his  father  Cam- 
byses,  and  to  the  Median,  by  his  mother  Mandane  ;  and 
having,  with  his  Medo-Persian  troops,  conquered  the  three 
powerful  kingdoms  of  Lydia  on  the  north,  Egypt  on  the  south, 
and  Babylon  in  the  centre  (denoted  by  the  "  three  ribs  in  the 
mouth  of  the  bear,  between  the  teeth  of  it,"  Dan.  vii.  5),  with 
immense  spoil,  he  founded  the  Persian  empire,  B.  C.  530, 
which  became  under  him,  and  his  successors,  one  of  the  most 
considerable  and  powerful  kingdoms  of  the  earth.  Thus,  "  the 
ram  pushed  westward,  and  northward,  and  southward  ;  so  that 
no  beast  might  stand  before  him,  neither  was  there  any  that  could 
deliver  out  of  his  hand  ;  but  he  did  according  to  his  will,  and 
became  great."  (Dan.  viii.  4.)  In  the  third  year  of  Cyrus, 
the  angel  Michael  revealed  to  Daniel  the  fate  of  this  and  the 
succeeding  kingdom,  saying,  "  Behold,  there  shall  stand  up 
yet  three  kings  in  Persia."  These  were,  Cambyses,  son  of 
Cyrus  ;  Smerdis,  the  Magian  impostor,  and  Darius  Hystaspes. 
"  And  the  fourth  shall  be  far  richer  than  they  all :"  Xerxes, 
pon  of  Darius,  of  whom  Justin  (1.  ii.  c.  10)  says,  that  "there 


OF  THE  SACRED  SCRIPTURES.  283 

was  SO  great  an  abundance  of  riches  in  his  kingdom,  that 
when  rivers  were  dried  up  by  his  army,  yet  his  weakh  re- 
mained unexhausted."  "  And  by  his  strength  through  his 
riches  he  shall  stir  up  all  against  the  realm  of  Grecia."  Hero- 
dotus (1.  vii.  c.  60)  says,  his  army  consisted  of  5,283,220 
men,  besides  the  forces  of  the  Carthaginians,  consisting  of 
300,000  men,  and  200  ships.  (Diod.  I.  xi.)  Artaxerxes 
Longimanus  having  succeeded  to  the  Persian  throne,  by  his 
extensive  conquests  extended  the  empire  from  India  to  Ethio- 
pia, married  Esther,  and  made  Mordccai  his  chief  minister, 
(Est.  i.-x.)  The  Persian  monarchy  subsisted  for  upwards 
of  a  century  after  this  period,  till  the  unfortunate  Darius  Cod- 
omanus  was  overthrown  by  Alexander  the  Great,  who  con- 
quered the  whole  Persian  empire,  and  erected  that  of  the 
Greeks,  B.  C.  331,  with  whose  history  that  of  the  Persians 
became  blended,  agreeably  to  the  predictions  of  the  prophet 
Daniel,  w^hich  we  shall  immediately  consider. 

(16.)  The  empire  of  the  Macedonians  and  Greeks. — • 
The  Greeks,  comprehending  the  Athenians,  Spartans,  Eolians, 
lonians,  Dorians,  &c.,  were  the  descendants  of  Javan,  the 
fourth  son  of  Japheth.  In  the  first  periods  of  their  history  they 
were  governed  by  monarchs  ;  and  there  were  as  many  kings 
as  there  were  cities.  The  monarchical  power  gradually  de- 
creased ;  and  the  love  of  liberty  established  the  republican 
government  :  and  no  part  of  Greece,  except  Macedonia,  re- 
mained in  the  hands  of  an  absolute  sovereign.  They  gained 
many  splendid  victories  over  the  Persians,  and  gradually  pen- 
etrated into  their  territories  ;  and  about  B.  C.  332,  under 
Alexander  the  Great,  they  erected  an  empire  of  their  own 
upon  the  ruins  of  the  Persian,  less  opulent  and  showy,  but 
ntuch  more  powerful  and  warlike.  The  empire  of  the  Mace- 
donians, or  "  brazen  coated  Greeks"  (Dan.  ii.  32,  39),  was 
aptly  denoted  by  the  belly  and  thighs  of  brass,  thus  founded 
by  Alexander  the  Great,  who  terminated  the  Persian  mon- 
archy by  the  overthrow  of  Darius  Codomanus  at  Arbela. 
The  same  empire  is  designated  by  the  same  prophet  as  a 
beast  "like  a  leopard,  which  had  upon  the  back  of  it  four 
wings  of  a  fowl ;  the  beast  had  also  four  heads  ;  and  domin- 
ion was  given  to  it:"  the  four  heads  denoting  that  it  should  be 
divided  into  four  parts  by  Alexander's  generals.  The  same 
great  events  are  detailed  more  fully  in  the  vision  of  the  ram 
and  he  goat  (Dan.  8.  5-8),  in  which,  says  the  prophet,  "  as  I 
was  considering,"  behold,  "  a  he  goat,"  the  empire  of  the 


284  EVIDENCE  OF    THE    INSPIRATION 

Macedonians  or  Greeks,  as  interpreted  by  the  angel  Gabriel 
(ver.  21),  whose  standard  was  z- goat,  and  who  were  called 
iEgeadffi,  or  *'  the  goat's  people,"  "  came  from  the  west," 
Europe,  lying  westward  of  Asia,  "  on  the  face  of  the  whole 
earth,  and  touched  not  the  ground :  and  the  goat  had  a  nota- 
ble horn,"  Alexander  the  Great,  "  between  his  eyes.  And 
he  came  to  the  ram  that  had  two  horns,"  the  Persian  empire, 
*'  which  I  had  seen  standing  before  the  river,  and  ran  unto 
him  in  the  fury  of  his  power."  He  attacked  Darius  at  the 
river  Granicus  with  the  utmost  fury  ;  and  after  a  few  engage- 
ments subdued  the  Persian  empire.  "  And  I  saw  him  come 
close  unto  the  ram,  and  he  was  moved  with  choler  against 
him,  and  smote  the  ram,  and  brake  his  two  horns  :  and  there 
was  no  power  in  the  ram  to  stand  before  him,  but  he  cast  him 
down  to  the  ground,  and  stamped  upon  him  :  and  there  was 
none  that  could  deliver  the  ram  out  of  his  hand.  Therefore 
the  he  goat  waxed  very  great :  and  when  he  was  strong,  the 
great  horn  was  broken  ;  and  for  it  came  up  four  notable  ones 
toward  the  four  winds  of  heaven."  That  is,  as  the  angel  inter- 
preted it  (ver.  22),  "  Now  that  being  broken,  whereas  four 
stood  up  for  it,  four  kingdoms  shall  stand  up  out  of  the  nation, 
but  not  in  his  power."  After  Alexander's  death,  in  the  prime 
of  life,  and  in  the  height  of  his  conquests,  his  brother  and  two 
sons  were  all  murdered  ;  and  the  kingdom  was  divided  among 
four  of  his  generals  :  1.  Seleucus,  who  had  Syria  and  Baby- 
lon, 2.  Lysimachus,  who  had  Asia  Minor,  3.  Ptolemy,  who 
had  Egypt,  and,  4.  Cassander,  who  had  Greece,  &c.  Equally 
extraordinary  was  the  fulfilment  of  the  prophecies  respecting 
these  successors  of  Alexander  in  the  Greek  empire,  as  deliv- 
ered by  the  same  prophet ;  {ch.  xi.)  "  And  a  mighty  king  shall 
stand  up,  that  shall  rule  with  great  dominion,  and  do  accord- 
ing to  his  will.  And  when  he  shall  stand  up,  his  kingdom 
shall  be  broken,  and  shall  be  divided  toward  the  four  winds 
of  heaven  ;  and  not  to  his  posterity,  nor  according  to  his  do- 
minion which  he  ruled  :  for  his  kingdom  shall  be  plucked  up, 
even  for  others  beside  those."  That  is,  Alexander  the  Great, 
■whose  kingdom  after  his  death,  as  we  have  seen,  was  divided 
into  four  parts.  "  And  the  king  of  the  south  shall  be  strong, 
and  one  of  his  princes,"  i.  e.  Ptolemy  Lagus,  king  of  Egypt, 
Cyrene,  &c.  "  And  (the  latter)  he  shall  be  strong  above  him, 
and  have  dominion  ;  his  dominion  shall  be  a  great  domin- 
ion," i.  e.  Seleucus  Nicator,  who  had  Syria,  <fec.,  to  which 
he    added  Macedonia  and  Thrace.       "  And  in  the  end    of 


OF  THE  SACRED  SCRIPTURES.  285 

years   they  shall  join   themselves  together ;    for  the    king's 
daughter  of  the  south  shall  come  to  the  king  of  the  north 
to  make  an  agreement."     After    many  wars   between    Pto- 
lemy Philadelphus,  king  of   Egypt,  and    Antiochus    Theos, 
king  of  Syria,  they  agreed  to  make  peace,  on  condition  that 
the  latter  should  put  away  his  wife  Laodice  and  her  sons,  and 
marry  Berenice,  Ptolemy's  daughter.     "  But  she  shall  not  re- 
tain the  power  of  the  arm  ;  neither  shall  he  stand,  nor  his 
arm  :   but  she  shall  be  given  up,  and  they  that  brought  her, 
and  he  that  begat  her,  and  he  that  strengthened  her  in  these 
times."     Antiochus    recalled  Laodice,  who,  fearing  another 
change,  caused  him  to  be  poisoned,  and  Berenice,  and  her 
son,  to  be  murdered,  and  set  her  son  Callinicus  on  the  throne. 
And  the  father  of  Berenice,  Ptolemy,  died  a  few  years  before. 
"  But  out  of  a  branch  of  her  roots  shall  one  stand  up  in  his 
estate,  which  shall  come  with  an  army,  and  shall  enter  into 
the  fortress  of  the  king  of  the  north,  and  shall  deal  against 
them,  and  shall  prevail :  and  shall  also  carry  captives  into 
Egypt  their   gods  with  their  princes,  and  with  their  precious 
vessels  of  silver  and  of  gold."     That  is,  Ptolemy  Euergetes, 
who,  to  avenge  his  sister's  death,  marched  with  a  great  army 
against  Callinicus,  took  all  Asia  from  mount  Taurus  to  India, 
and  returned  to  Egypt  with  an  immense  booty.     "  And  he 
shall  continue  more  years  than  the  king  of  the  north."     Cal- 
linicus died  an  exile,  and  Euergetes  survived  him  four  or  five 
years.     "  So  the  king  of  the  south  shall  come  into  his  king- 
dom, and  shall  return  into  his  own  land.     But  his  sons  shall 
be  stirred  up,  and  shall  assemble  a  multitude  of  great  forces  : 
and  one  shall  certainly  come,  and  overflow,  and  pass  through: 
then   shall   he  return,   and  be   stirred  up,  even  to  his  fort- 
ress," /.  e.  Seleucus  Ceraunus  and  Antiochus  the  Great,  sons 
of  Callinicus.     But  the  former  being  poisoned,  the  latter  was 
proclaimed  king,  retook  Seleucia  and  Syria,  and  then,  after  a 
truce,  returned  and  overcame  the  Egyptian  forces.     "  And 
the  king  of  the  south  shall  be  moved  with  choler,  and  shall 
come  forth  and  fight  with  him,  even  with  the  king  of  the 
north  :  and  he  shall  set  forth  a  great  multitude  ;  but  the  mul- 
titude shall  be  given  into  his  hand."     Ptolemy  Philopater, 
enraged  at  Antiochus,  marched  against  him  to  Raphia,  en- 
tirely defeated  him,  and  obliged  him  to  retreat  to  Antioch. 
"  And  when  he  hath  taken  away  the  multitude,  his  heart  shall 
be  lifted  up ;  and  he  shall  cast  down  many  ten  thousands  : 
but  he  shall  not  be  strengthened  by  it.     For  the  king  of  the 


286  EVIDENCE    OF   THE    INSPIRATION 

north  shall  return,  and  shall  set  forth  a  multitude  greater  than 
the  former,  and  shall  certainly  come  after  certain  years  with  a 
great  army  and  with  much  riches.  And  in  those  times  there 
shall  many  stand  up  against  the  king  of  the  south  :  also  the 
robbers  of  thy  people  shall  exalt  themselves  to  establish  the 
vision  ;  but  they  shall  fall.  So  the  king  of  the  north  shall 
come,  and  cast  up  a  mount,  and  take  the  most  fenced  cities  : 
and  the  arms  of  the  south  shall  not  withstand,  neither  his 
chosen  people,  neither  shall  there  be  any  strength  to  with- 
stand. But  he  that  cometh  against  him  shall  do  according  to 
his  own  will,  and  none  shall  stand  before  him  :  and  he  shall 
stand  in  the  glorious  land,  which  by  his  hand  shall  be  con- 
sumed." After  fourteen  years,  Ptolemy  Philopater  having 
been  succeeded  by  Ptolemy  Epiphanes,  then  a  minor,  Antio- 
chus  raised  a  greater  army  than  before,  and,  having  defeated 
his  best  troops  under  Scopas,  recovered  possession  of  Ccelo- 
Syria  and  Palestine,  with  all  their  fortified  cities.  *'  He  shall 
also  set  his  face  to  enter  with  the  strength  of  his  whole  king- 
dom, and  upright  ones  with  him  ;  thus  shall  he  do  :  and  he  shall 
give  him  the  daughter  of  women,  corrupting  her  :  but  she 
shall  not  stand  on  his  side,  neither  be  for  him."  Being  as- 
sisted by  the  Jews,  he  purposed  to  subdue  Egypt ;  but,  enter- 
ing into  a  treaty  with  Ptolemy,  he  gave  him  his  daughter 
Cleopatra  in  marriage,  thinking  to  engage  her  to  betray  the 
interests  of  her  husband  ;  but  in  which  he  was  deceived. 
"  After  this  shall  he  turn  his  face  unto  the  isles,  and  shall 
take  many  :  but  a  prince  for  his  own  behalf  shall  cause  the 
reproach  offered  by  him  to  cease  ;  without  his  own  reproach 
he  shall  cause  it  to  turn  upon  him.  Then  he  shall  turn  his 
face  toward  the  fort  of  his  owm  land  :  but  he  shall  stumble 
and  fall,  and  not  be  found."  He  subdued  most  of  the  mari- 
time places  and  isles  of  the  Mediterranean  ;  but,  being  driven 
from  Europe  by  the  Roman  consuls,  he  took  refuge  in  An- 
tioch  ;  and,  in  order  to  raise  the  tribute  they  imposed  upon 
him,  he  attempted  to  rob  the  temple  of  Elymais,  and  was  there 
slain.  "  Then  shall  stand  up  in  his  estate  a  raiser  of  taxes 
in  the  glory  of  the  kingdom  :  but  within  few  days  he  shall  be 
destroyed,  neither  in  anger,  nor  in  battle."  Seleucus  Philo- 
pater, who  levied  on  his  subjects  the  tribute  imposed  on  his 
father,  and  was  poisoned  by  his  treasurer  Heliodorus.  "  And 
in  his  estate  shall  stand  up  a  vile  person,  to  whom  they  shall 
not  give  the  honor  of  the  kingdom  :  but  he  shall  come  in 
peaceably,  and  obtain  the  kingdom  by  flatteries."     Antiochus 


OF    THE    SACRED    SCRIPTURES.  287 

Epiphanes,  called  also  Epimanes  or  madman,  for  his  despi- 
cable conduct.  "  And  with  the  arms  of  a  flood  shall  they  be 
overflown  from  before  him,  and  shall  be  broken  ;  yea,  also 
the  prince  of  the  covenant.  And  after  the  league  made  with 
him  he  shall  work  deceitfully  :  for  he  shall  come  up,  and 
shall  become  strong  with  a  small  people.  He  shall  enter 
peaceably  even  upon  the  fattest  places  of  the  province  ;  and 
he  shall  do  that  which  his  fathers  have  not  done,  nor  his  fa- 
thers' fathers  ;  he  shall  scatter  among  them  the  prey,  and 
spoil,  and  riches  :  yea,  and  he  shall  forecast  his  devices 
against  the  strong  holds,  even  for  a  time.  And  he  shall  stir 
up  his  power  and  his  courage  against  the  king  of  the  south 
with  a  great  army  ;  and  the  king  of  the  south  shall  be  stirred  up 
to  battle  with  a  very  great  and  mighty  army  ;  but  he  shall  not 
stand  :  for  they  shall  forecast  devices  against  him.  Yea,  they 
that  feed  of  the  portion  of  his  meat  shall  destroy  him,  and  his 
army  shall  overflow  :  and  many  shall  fall  down  slain.  And 
both  these  kings'  hearts  shall  be  to  do  mischief,  and  they 
shall  speak  lies  at  one  table  ;  but  it  shall  not  prosper  :  for 
yet  the  end  shall  be  at  the  time  appointed."  Antiochus  de- 
feated the  army  of  Ptolemy  Philometer  ;  and  in  the  next  cam- 
paign made  himself  master  of  all  Egypt,  except  Alexandria. 
While  they  had  frequent  conferences  at  the  same  table,  they 
spoke  lies  to  each  other  ;  and  the  former  returned  to  Syria, 
laden  with  riches.  "  Then  shall  he  return  into  his  land  with 
great  riches  ;  and  his  heart  shall  be  against  the  holy  cove- 
nant ;  and  he  shall  do  exploits,  and  return  to  his  own  land." 
The  Jews  having  rejoiced  at  a  report  of  his  death,  he  took 
Jerusalem,  and  slew  40,000  of  the  inhabitants,  and  polluted 
the  temple.  "  At  the  time  appointed  he  shall  return,  and 
come  toward  the  south  ;  but  it  shall  not  be  as  the  former,  or  as 
the  latter.  For  the  ships  of  Chittim  shall  come  against  him  : 
therefore  he  shall  be  grieved,  and  return,  and  have  indignation 
against  the  holy  covenant :  so  shall  he  do  ;  he  shall  even 
return,  and  have  intelligence  with  them  that  forsake  the  holy 
covenant."  He  was  compelled  to  retire  from  Egypt  by  Ro- 
man ambassadors,  which  introduced  the  fourth  great  monarchy, 
or  that  of 

(17.)  The  Romans,  denoted  by  the  "legs  of  iron,  and  the 
feet  part  of  iron  and  part  of  clay"  (Dan.  ii.  33),  and  the  fourth 
beast  with  ten  horns,  (Dan.  vii.  7.)  The  Romans,  who  derive 
their  name  from  their  capital,  Rome,  were  descended  from 
Japheth,  by  his  son  Javan  or  Gomer.     From  an  obscure  and 


288  EVIDENCE    OF    THE    INSPIRATION 

base  origin,  and  from  small  beginnings,  and  slow  progress, 
they  destroyed  the  Grecian  empire,  and  at  length  conquered 
almost  every  nation  :  and  Rome  became  "  the  mistress  of  the 
world  ;"  her  empire  extending  about  2600  miles  from  north  to 
south,  and  3000  miles  from  east  to  west.  "  Thus  the  fourth 
kingdom  was  strong  as  iron :  forasmuch  as  iron  breaketh  in 
pieces  and  subdueth  all  things :  and  as  iron  that  breaketh  all 
these,  it  broke  in  pieces  and  bruised."  They  successively 
adopted  seven  forms  of  government.  For  upwards  of  200 
years  from  the  foundation  of  Rome,  B.  C.  753,  they  had  kings. 
From  the  expulsion  of  the  Tarquins,  B.  C.  509,  to  B.  C.  44, 
they  were  governed  by  consuls,  tribunes,  decemvirs,  and  dic- 
tators, in  their  turns.  After  this,  to  A.  D.  476,  they  were 
ruled  by  emperors,  pagan  and  Christian  ;  and  from  that  period 
to  A.  D.  556,  they  were  governed  by  Gothic  kings.  After 
they  had  been  ruled  by  a  race  of  princes,  remarkable  for  the 
variety  of  their  characters,  the  Roman  possessions  were  di- 
vided into  two  distinct  empires  by  the  enterprising  Constan- 
tine,  328.  After  having  been  frequently  ravaged  by  the  Goths, 
Huns,  Alans,  and  Vandals,  the  western  empire  began  to  be 
divided  into  ten  kingdoms,  A.  D.  480.  Thus  gradually  was 
fulfilled  the  prophecy  of  Daniel,  (ch.  ii.  41-43.)  "  And 
whereas  thou  sawest  the  feet  and  toes,  part  of  potters'  clay, 
and  part  of  iron,  the  kingdom  shall  be  divided  ;  but  there  shall 
be  in  it  of  the  strength  of  the  iron,  forasmuch  as  thou  sawest  the 
iron  mixed  with  miry  clay.  And  as  the  toes  of  the  feet  were 
part  of  iron,  and  part  of  clay,  so  the  kingdom  shall  be  partly 
strong,  and  partly  broken.  And  whereas  thou  sawest  iron 
mixed  with  miry  clay,  they  shall  mingle  themselves  with  the 
seed  of  men  :  but  they  shall  not  cleave  one  to  another,  even 
as  iron  is  not  mixed  with  clay."  The  Roman  empire  became 
weakened  by  a  mixture  of  barbarous  nations,  by  the  incursions 
of  whom  it  was  torn  asunder  about  the  fourth  century  after 
Christ,  and  at  length  divided  into  ten  kingdoms,  answering  to 
the  ten  toes  of  the  image,  and  the  ten  horns  of  the  beast. 
The  ten  kingdoms  into  which  the  v/estern  Roman  empire  was 
divided  were,  primarily,  according  to  Machiavel  and  Bp. 
Lloyd,  1.  The  Huns  in  Hungary,  A.  D.  356.  2.  The  Ostro- 
goths in  Mossia,  377.  3.  The  Visigoths  in  Pannonia,  378. 
4.  The  Sueves  and  Alans  in  Gascoigne  and  Spain,  407.  5. 
The  Vandals  in  Africa,  407.  6.  The  Franks  in  France,  407. 
7.  The  Burgundians  in  Burgundy,  407.  8.  The  Heruli  and 
Turingi  in  Italy,  476.     9.  The  Saxons  and  Angles  in  Britain, 


OF    THE    SACRED    SCRIPTURES.  289 

476.  10.  The  Lombards  first,  upon  the  Danube,  526,  and 
afterwards  in  Italy.  Though  the  ten  kingdoms  differed  from 
these  in  later  periods,  and  were  sometimes  more  or  less,  yet 
they  were  still  known  by  that  name.  Justin  II.  totally  abol- 
ished the  distinguished  honors  of  Rome,  A.  D.  566,  reduced 
it  to  a  level  with  the  neighboring  states,  and  made  the  exarch 
of  Ravenna  the  deputy  governor.  The  Romish  bishop  having 
obtained  an  imperial  mandate  declaring  him  universal  bishop, 
A.  D.  606,  began  to  grasp  at  civil  power  ;  and  in  A.  D.  756, 
he  actually  became  prince  of  Rome  and  the  territories  adja- 
cent, and  restored  to  that  city  part  of  its  ancient  privileges  ; 
and  he  still  continues  to  hold  the  sovereignty,  and  to  maintain 
his  independence,  under  the  name  of  the  Ecclesiastical  States. 
(18.)  This,  or  the  Papal  Power,  is  that  predicted  by  Daniel, 
(ch.  viii.  24-27.)  "  And  the  ten  horns  out  of  this  kingdom 
are  ten  kings  that  shall  arise  ;  and  another  shall  rise  after 
them  ;  and  he  shall  be  diverse  from  the  first,  and  he  shall 
subdue  three  kings."  This  evidently  points  out  the  papal 
supremacy,  in  every  respect  diverse  from  the  former,  which, 
from  small  beginnings,  thrust  itself  up  among  the  ten  king- 
doms, till  at  length  it  successively  eradicated  three  of  them — 
the  kingdom  of  the  Heruli,  of  the  Ostrogoths,  and  of  the  Lom- 
bards. "  And  he  shall  speak  great  words  against  the  Most 
High,"  in  assuming  infallibility,  professing  to  forgive  sins, 
and  to  open  and  shut  heaven,  thundering  out  bulls  and  ana- 
themas, excommunicating  princes,  absolving  subjects  from 
their  allegiance,  and  exacting  obedience  to  his  decrees  in 
open  violation  of  reason  and  Scripture.  "  And  shall  wear 
out  the  saints  of  the  Most  High,"  by  wars,  crusades, 
massacres,  &lc.  "  And  think  to  change  times  and  laws," 
appointing  feasts  and  fasts,  canonizing  saints,  &c.  "  And 
they  shall  be  given  into  his  hand  until  a  time  and  times  and 
the  dividing  of  time,"  i.  e.  3|  years,  or,  reckoning  30  days  to 
a  month,  1260  days,  equal  to  the  same  number  of  years  in 
prophetic  language  ;  which  if  dated  from  the  decree  of  Pho- 
cas  constituting  him  the  supreme  head  of  the  church,  A.  D. 
606,  will  terminate  1866.  The  same  Anti-christian  power  is 
described  by  the  prophet  in  ch.  xi.  36-39.  "And  the  king 
shall  do  according  to  his  will ;  and  he  shall  exalt  himself, 
and  magnify  himself  above  every  god,  and  shall  speak  mar- 
vellous things  against  the  God  of  gods,  and  shall  prosper  till 
the  indignation  be  accomplished  :  for  that  that  is  determined 
shall   be   done.      Neither   shall   he   regard  the   God    of  his 

25 


290  EVIDENCE    OF    THE    INSPIRATION 

fathers,  nor  the  desire  of  women,  nor  regard  any  god :  for  he 
shall  magnify  himself  above  all."  The  preceding  verses 
(from  V.  31)  relate  to  the  Romans  ;  who  not  only  destroyed  the 
city  and  temple  of  Jerusalem,  and  crucified  the  Messiah,  but 
during  almost  300  years,  sought  by  every  means  to  extirpate 
Christianity.  The  conversion  of  Constantine, while  it  stopped 
the  rage  of  persecution,  gave  but  little  help  to  true  religion. 
The  power  first  exercised  by  the  emperors  in  calling  and  influ- 
encing ecclesiastical  councils,  gradually  passed  into  the  hands 
of  the  clergy  ;  and  the  bishop  and  church  of  Rome  at  last 
carried  it  to  an  enormous  length,  magnifying  themselves 
above  every  god.  "  But  in  his  estate  shall  he  honor  the  God 
of  forces  :  and  a  god  whom  his  fathers  knew  not  shall  he  honor 
with  gold,  and  silver,  and  with  precious  stones,  and  pleasant 
things."  Forces,  or  munitions,  Heb.  Mauzzim,  or  gods  pro- 
tectors, saints,  and  angels,  who  were  invocated  as  inter- 
cessors and  protectors  ;  had  miracles  ascribed  to  them  ;  their 
relics  worshipped  ;  and  their  shrines  and  images  adorned 
with  costly  oflerings.  But  "the  judgment  shall  sit,  and  they 
shall  take  away  his  dominion,  to  consume  and  to  destroy  it 
unto  the  end.  And  the  kingdom  and  dominion,  and  the  great- 
ness of  the  kingdom  under  the  whole  heaven,  shall  be  given 
to  the  people  of  the  saints  of  the  Most  High,  whose  kingdom 
is  an  everlasting  kingdom,  and  all  dominions  shall  serve  and 
obey  him." 

(19.)  This  latter,  or  the  kingdom  of  Messiah,  is  the  stone 
cut  out  of  the  mountain  without  hands,  as  interpreted  by 
Daniel  (ch.  ii.  44,  45)  ;  "  And  in  the  days  of  these  kings 
shall  the  God  of  heaven  set  up  a  kingdom,  which  shall  never 
be  destroyed  :  and  the  kingdom  shall  not  be  left  to  other 
people,  but  it  shall  break  in  pieces  and  consume  all  these 
kingdoms,  and  it  shall  stand  for  ever.  Forasmuch  as  thou 
sawest  that  the  stone  was  cut  out  of  the  mountain  without 
hands,  and  that  it  brake  in  pieces  the  iron,  the  brass,  the 
clay,  the  silver,  and  the  gold  ;  the  great  God  hath  made 
known  to  the  king  what  shall  come  to  pass  hereafter  :  and 
the  dream  is  certain,  and  the  interpretation  thereof  sure." 
"  In  the  days  of  these  kings'^  that  is,  in  the  days  of  one  of 
these  kingdoms  (see  Ruth  i.  1),  i.  e.  the  Roman  ;  in  which 
the  "  God  of  heaven  set  up"  the  spiritual  kingdom  of  the  Mes- 
siah, which  shall  yet  "  become  a  great  mountain,  and  fill  the 
whole  earth." 

(20.)  Prophecies  respecting  Christ,  or  the  Messiah. 


OF    THE    SACRED    SCRIPTURES.  291 

^  1.  General  ones  declaring  the  coming  of  a  Messiah, 
Gen.  iii.  15  ;  Deut.  xviii.  15  ;  Ps.  Ixxxix.  20  ;  Isa.  ii.  2  ;  ix. 
6;  xxviii.  16;  xxxii.  1;  xxxv.  4;  xlii.  6;  xlix.  1;  Iv.  4; 
Ezek.  xxxiv.  24 ;  Dan.  ii.  44 ;  Mic.  iv.  1 ;  Zech.  viii.  8. 
Jesus  the  same  with  Christ,  or  the  Messiah,  John  i.  41  ;  iv. 
25;  vi.  69;  xx.  31  ;  Acts  xvii.  3  ;  xviii.  5,  28.  Compare 
article  Christ,  pp.  171-174. 

^  2.  His  excellency  and  dignity,  and  the  design  of  his 
mission,  Gen.  xii.  3;  xlix.  10;  Num.  xxiv.  17-19.  The 
Targum  of  Onkelos  translates  this  passage  in  the  following 
manner  :  "  I  shall  see  him,  but  not  now  ;  I  shall  behold  him, 
but  he  is  not  near.  When  a  king  shall  arise  from  the  house 
of  Jacob,  and  the  Messiah  be  anointed  from  the  house  of  Is- 
rael, he  shall  slay  the  princes  of  Moab,  and  rule  over  all  the 
children  of  men."  Deut.  xviii.  18  ;  Ps.  xxi.  1  ;  Isa.  lix.  20; 
Jer.  xxxiii.  15,  16.  "  In  those  days,  and  at  that  time,  will  I 
cause  the  branch  of  righteousness  to  grow  up  unto  David  ; 
and  he  shall  execute  judgment  and  righteousness  in  the  land. 
In  those  days  shall  Judah  be  saved,  and  Jerusalem  shall  dwell 
safely:  and  this  is  the  name  wherewith  she  shall  be  called, 
The  Lord  our  righteousness,"  or  rather,  as  Bp.  Pearson  and 
others  render,  "  He  that  shall  call  her  is  The  Lord  our 
righteousness  ;"  or,  adopting  the  reading  of  some  MSS.  and 
versions,  *'  And  this  is  his  name  (iioD?  shemo^  as  five  MSS. 
liave)  by  which  he  (i^,  /o,  as  one  or  two  MSS.,  the  Vulgate, 
Chaldee,  and  Syriac  read)  shall  be  called,  Jehovah,  our 
righteousness  ;"  agreeably  to  the  parallel  passage,  ch.  xxiii. 
6.  Dr.  Blaney  renders,  "  And  this  is  he  whom  Jehovah 
shall  call.  Our  righteousness  ;"  and  the  parallel  passage, 
"  This  is  the  name  by  which  Jehovah  shall  call  him,  Our 
righteousness  ;"  but  this  is  not  only  contrary  to  all  the  an- 
cient versions,  but  has  no  consistent  meaning;  for  our  is  here 
a  pronoun,  without  any  antecedent.  No  man  has  adopted  a 
more  likely  way  of  explaining  the  phraseology  of  the  Epistle 
to  the  Hebrews,  than  Schoetgen,  who  has  traced  its  peculiar 
diction  to  Jewish  sources  ;  and,  according  to  him,  the  pro- 
position of  the  whole  Epistle  is  this  :  Jesus  of  Nazareth  is 
the  true  God.  And  in  order  to  convince  the  Jews  of  the 
truth  of  this  proposition,  the  Apostle  urges  but  three  argu- 
ments : — 1.  Christ  is  superior  to  the  angels.  2.  He  is  su- 
perior to  Moses.  3.  He  is  superior  to  Aaron.  These  argu- 
ments would  appear  more  distinctly  were  it  not  for  the 
improper  division  of  the  chapters  ;  in  consequence  of  which. 


292  EVIDENCE    OF    THE    INSPIRATION 

ihal  one  excellency  of  the  Apostle's  is  not  noticed — his  ap- 
plication of  every  argument,  and  the  strong  exhortution 
founded  upon  it.  Schoetgen  has  very  properly  remarked, 
that  commentators  have  greatly  misunderstood  the  Apostle's 
meaning  through  their  unacquaintance  with  the  Jewish  writ- 
ings, and  their  peculiar  phraseology,  to  which  the  Apostle  is 
continually  referring,  and  of  which  he  makes  incessant  use. 
He  also  supposes,  allowing  for  the  immediate  and  direct  in- 
spiration of  the  Apostle,  that  he  had  in  view  this  remarkable 
saying  of  the  Rabbins  on  Isaiah  lii.  13  ;  "  Behold  my  servant 
shall  deal  prudently,  he  shall  be  exalted  and  extolled,  and  be 
very  high."  Rabbi  Tanchum,  quoting  Yalkut  Simeoni,  (P. 
ii.  fol.  53),  says,  n^n'^n  ibf2  fit,  "  This  is  the  king  Messiah, 
who  shall  be  greatly  extolled  and  elevated  ;  He  shall  be  ele- 
vated above  Abraham  ;  shall  be  more  eminent  than  Moses  ;  and 
be  more  exalted  than  the  ministering  angels,"  ri^iL'H  'lii^^^):. 
Or,  as  it  is  expressed  in  Yalkut  Kadosh  (fol.  144),  "  The 
Messiah  is  greater  than  the  patriarchs,  than  Moses,  and  than 
the  ministering  angels."— t^^::;,'-,  h-^^^^^  "p^  mnnn  p  ^ins  rT^r)2!i. 
These  sayings  the  Apostle  shows  to  have  been  fulfilled  in 
our  Messiah ;  and  as  he  dwells  on  the  superiority  of  our 
Lord  to  all  these  illustrious  persons,  because  they  were  at 
the  very  top  of  all  comparisons  among  the  Jews  ;  He,  ac- 
cording to  their  opinion,  who  was  greater  than  all  these, 
must  be  greater  than  all  created  beings.  This  is  the  point 
which  the  Apostle  undertakes  to  prove,  in  order  to  show  the 
Godhead  of  Christ;  and  therefore,  if  we  find  him  proving, 
that  Jesus  was  greater  than  the  patriarchs,  greater  than 
Aaron,  greater  than  Moses,  and  greater  than  the  angels,  he 
must  be  understood  to  mean,  according  to  the  Jewish  phrase- 
ology, that  Jesus  is  an  uncreated  being,  infinitely  greater 
than  all  others,  whether  earthly  or  heavenly.  For,  as  they 
allowed  the  greatest  eminence,  next  to  God,  to  angelic  be- 
ings, the  Apostle  concludes,  "  That  He  who  is  greater  than 
the  angels  is  truly  God :  but  Christ  is  greater  than  the  an- 
gels ;  therefore  Christ  is  truly  God."  Nothing  can  be  clearer 
than  that  this  is  the  Apostle's  grand  argument ;  and  the 
proofs  and  illustrations  of  it  meet  the  reader  in  almost  every 
verse. 

^  3.  His  divinity,  Ps.  2.  11  ;  45.  6,  7 ;  "Thy  throne,  0 
God,  is  for  ever  and  ever :  the  sceptre  of  thy  kingdom  is  a 
right  sceptre.  Thou  lovest  righteousness,  and  hatest  wicked- 
ness :  therefore  God,  thy  God,  hath  anointed  thee  with  the 


OF    THE    SACRED    SCRIPTURES.  293 

oil  of  gladness  above  thy  fellows."  A  greater  than  Solomon 
is  here  ;  and  the  person  described  is  no  other  than  the  Messiah 
as  is  acknowledged  by  many  Jewish  writers.  The  Targum 
on  ver.  3,  says,  "  Thy  beauty,  ^^n^'^a'^lO  5*5^^,  malka  mesheecha^ 
O  king  Messiah,  is  greater  than  the  children  of  men  ;"  and 
the  apostle  expressly  quotes  it  as  such,  Heb.  1.  8,  9  ;  Ps.  72. 
8  ;  110.  1  ;  Isa.  9.  6  ;  25.  9  ;  40.  10.  In  fact  the  prophecies 
of  Isaiah  concerning  the  Messiah  seem  almost  to  anticipate 
the  Gospel  history,  and  clearly  predict  his  Divine  character, 
(Comp.  ch.  7.  14,  with  Matt.  1:  13-23,  and  Luke  1.  27-35  ; 
ch.  6.  9,  6  ;  35.  4 ;  40.  5,  9,  19  ;  42.  6-8  ;  61.  1  ;  with  Luke 
4.  18;  ch.  62.  11  ;  63.  1-4.)  Jer.  23.  6  ;  Mic.  5.  2;  Mai. 
3.  1  :  "  The  Lord  whom  ye  seek,  shall  suddenly  come  to  his 
temple,  even  the  messenger  of  the  covenant,  whom  ye  delight 
in  :  behold,  he  shall  come,  saith  the  Lord  of  hosts."  Aben 
Ezra  acknowledges  that  the  Lord  whom  they  sought  and  the 
angel  of  the  covenant  are  the  same,  the  same  thing  being  in- 
tended under  a  double  expression :  "^^12  VCT[  ll^.n  ^^n  '\\1'^7\ 
ii53  crjn  "^S  n'^^^H;  and  Kimchi  says,  "He  is  the  King 
Messiah,  He  is  the  Angel  of  the   Covenant,"  rTiffi^n  ^)2  6^in 

§  4.  The  nation,  tribe,  and  family  he  was  to  descend  from, 
Gen.  12.  3  ;  18.  18  ;  21.  12  ;  22.  18  ;  26.  4  ;  28.  14  ;  49.  8  ; 
Ps.  18.  50;  89.  4,  29,  35-37,  "Once  have  I  sworn  by  my 
holiness  that  I  will  not  lie  unto  David.  His  seed  shall  endure 
for  ever,  and  his  throne  as  the  sun  before  me.  It  shall  be 
established  for  ever  as  the  moon,  and  as  a  faithful  witness  in 
heaven.  Selah."  That  is,  as  long  as  the  sun  and  moon  shall 
endnre,  as  long  as  time  shall  last,  his  kingdom  shall  continue 
among  men.  The  moon  is  probably  termed  a  faithful  witness, 
because  by  her,  particularly,  time  is  measured.  Her  decrease 
and  increase  are  especially  observed  by  every  nation  ;  and  by 
these  time  is  generally  estimated,  especially  among  eastern 
nations  :  So  many  moons  is  a  man  old — so  many  moons  since 
such  an  event  happened  ;  and  even  their  years  are  reckoned 
by  lunations.  Or,  the  rainbow  may  be  intended  ;  that  faithful 
sign  which  God  has  established  in  the  clouds,  that  the  earth 
shall  no  more  be  destroyed  by  water.  Ps.  132.  11-17. 
"  There  will  I  make  the  horn  of  David  to  bud  :  I  have  or- 
dained a  lamp  for  mine  anointed."  A  horn  is  an  emblem  of 
power  and  sovereignty  ;  and  as  one  horn  dropped  off,  another 
spruno"  up,  till  the  budding  forth  of  the  Messiah,  "  the  horn  of 
salvation"  (Luke  i.  69);  and  the  lamp,  or  family,  of  David 

25* 


394  EVIDENCE  OF  THE  INSPIRATION 

was  not  extinguished,  till  "  the  Sun  of  righteousness  arose 
with  healing  in  his  wings."  Compare  his  genealogy,  Matt. 
1.  1,  &c. ;  Luke  3.  23,  &c. ; — conception,  Matt.  1.  18;  Luke 
1.  26,  Sic. ;  and  birth,  Matt.  1.  25  ;  Luke  2.  6. 

§  5.  The  time  when  he  was  to  appear,  Gen.  49.  10  ;  Num. 
24.  17;  Dan.  9.  24.  "Seventy  weeks  are  determined  upon 
thy  people  and  upon  thy  holy  city,  to  finish  the  transgression, 
and  to  make  an  end  of  sins,  and  to  make  reconciliation  for 
iniquity,  and  to  bring  in  everlasting  righteousness,  and  to  seal 
up  the  vision  and  prophecy,  and  to  anoint  the  most  Holy." 
That  is,  seventy  weeks  of  years,  or  490  years,  which  reckon- 
ed from  the  seventh  year  of  Artaxerxes,  coinciding  with  the 
4256th  year  of  the  Julian  period,  and  in  the  month  Nisan, 
in  which  Ezra  was  commissioned  to  restore  the  Jewish  state 
and  policy  (Ezr.  vii.  9-26),  will  bring  us  to  the  month  Nisan 
of  the  4746th  year  of  the  same  period,  or  A.  D.  33,  the  very 
month  and  year  in  which  our  Lord  suffered,  and  completed  the 
work  of  our  salvation.  Ver.  25.  "  Know  therefore  and  un- 
derstand, that  from  the  going  forth  of  the  commandment  to 
restore  and  to  build  Jerusalem  unto  the  Messiah  the  Prince 
shall  be  seven  weeks,  and  threescore  and  two  weeks  :  the 
street  shall  be  built  again,  and  the  wall,  even  in  troublous 
times."  The  seventy  weeks  are  here  divided  into  three 
periods  :  1.  Seven  weeks,  or  49  years,  for  the  restoration  of 
Jerusalem.  2.  Sixty-two  weeks,  or  434  years,  from  that  time 
to  the  announcement  of  the  Messiah  by  John  the  Baptist.  3. 
One  week,  or  7  years,  for  the  ministry  of  John  and  of  Christ 
himself  to  the  crucifixion.  Ver.  26.  "  And  after  threescore 
and  two  weeks  shall  Messiah  be  cut  off,  but  not  for  himself: 
and  the  people  of  the  prince  that  shall  come  shall  destroy  the 
city  and  the  sanctuary ;  and  the  end  thereof  shall  be  with  a 
flood,  and  unto  the  end  of  the  war  desolations  are  determined.'' 
"  The  people  of  the  prince  that  shall  come"  are  the  Romans, 
who  under  Titus,  after  the  expiration  of  the  70  weeks,  de- 
stroyed the  temple  and  city,  and  dispersed  the  Jews.  Hag. 
ii.  7.  "  And  I  will  shake  all  nations,  and  the  desire  of  all 
nations  shall  come  :  and  I  will  fill  this  house  with  glory,  saith 
the  Lord  of  hosts."  This  refers  to  a  most  important  change 
or  revolution,  which  should  take  place  during  the  continuance 
of  this  temple,  introducing  a  new  and  more  glorious  state  of 
the  church.  "  Yet  once  more,"  Jehovah  intended  to  change 
entirely  its  external  form,  and  to  bring  in  that  dispensation 
which  should  endure  to  the  end.     This  would  be   "  a  little 


OF  THE  SACRED  SCRIPTURES.  295 

while,"  compared  with  that  which  had  elapsed  from  the  first 
promise  of  the  Messiah,  or  even  from  the  giving  of  the  law. 
Then  the  Lord  would  "shake  ihe  heavens  and  the  earth  ;'^ 
various  convulsions  and  changes  would  take  place  in  the 
Jewish  church  and  state,  which  would  end  in  the  abrogation 
of  the  ritual  law,  and  the  ruin  of  their  civil  government,  at- 
tended with  tempests,  earthquakes,  &c.  These  events  would 
be  preceded  by  great  revolutions  among  the  nations ;  the 
Persian  monarchy  would  be  subverted  by  that  of  the  Greeks, 
and  that  by  the  Romans  ;  and  at  the  appointed  time,  the 
Messiah,."  the  Desire  of  all  nations,"  whom  all  nations 
should,  and  would  desire.  He,  "  in  whom  all  the  nations  of 
the  earth  should  be  blessed,"  would  come,  and  fill  that  "house 
with  glory."  Ver.  9.  "  The  glory  of  this  latter  house  shall 
be  greater  than  of  the  former,  saith  the  Lord  of  hosts  :  and  in 
this  place  will  I  give  peace,  saith  the  Lord  of  hosts,"  Who- 
ever compares  the  description  of  the  temple  of  Solomon,  in 
the  first  book  of  Kings,  with  the  most  splendid  accounts  of 
the  second  temple,  however  adorned  with  costly  stones  and 
other  magnificent  decorations  in  after  ages,  must  perceive, 
that  the  former,  being  wholly  overlaid  with  pure  gold,  was 
incomparably  more  glorious  than  the  latter  in  its  greatest 
magnificence  ;  and  the  Jews  themselves  allow,  that  the  ark 
of  the  covenant,  fire  from  heaven,  the  Urim  and  Thummim, 
the  anointing  oil,  the  Shechinah,  or  visible  glory,  and  the 
spirit  of  prophecy,  which  distinguished  the  former  temple 
were  wanting  in  this.  (Taanith,  fol.  56,  1.)  In  nothing,  in 
fact,  could  the  second  temple  excel  the  first  in  glory,  except 
in  the  personal  presence  of  "  the  Desire  of  all  nations,"  He 
who  is  "  the  glory  of  the  Lord,"  and  the  true  temple  "  in 
whom  dwells  all  the  fulness  of  the  Godhead  bodily,"  and  who 
was  the  true  Shechinah  of  which  that  of  Solomon's  temple 
was  merely  a  type.  And  if  it  be  admitted  that  the  presence 
of  the  promised  Messiah  was  intended,  then  it  will  follow 
that  "  Jesus  of  Nazareth"  was  He  ;  for  the  second  temple,  in 
which  as  the  "  Prince  of  peace"  he  preached  peace  and  re- 
conciliation with  God,  has  been  utterly  destroyed  for  upwards 
of  seventeen  hundred  years.  This  illustrious  prophecy  the 
ancient  Jews  correctly  applied  to  the  Messiah,  though  some 
modern  writers  have  made  objections  to  its  exact  fulfilment  by 
the  advent  of  Christ.  It  has  been  pretended,  that  the  temple 
in  which  our  Saviour  appeared  was  in  reality  not  a  second, 
iut  a  third  temple   rebuilt  by  Herod ;  but  it  is  certain,  that 


296  EVIDENCE    OF    THE    INSPIRATION 

whatever  alterations  and  additions  were  made  by  Herod,  it 
did  not  constitute  an  entirely  new  building.  There  was  a 
temple  for  the  worship  of  Jehovah  according  to  the  law, 
during  all  the  forty-six  years  which  were  spent  in  repairing 
or  rebuilding  it ;  and  consequently,  one  part  must  have  been 
taken  down  at  once,  as  far  as  was  needful  for  the  purpose, 
and  no  more  ;  but  the  old  foimdations,  and  the  most  essential 
parts  of  the  structure  no  doubt  remained.  In  fact  no  nominal 
distinction  between  Zerubbabel's  and  Herod's  temple  was 
ever  made  by  the  Jews  ;  but  in  popular  language,  both  these 
structures  were  spoken  of  as  the  second  temple.  On  one 
occasion,  Josephus  himself  mentions  only  two  buildings  of 
the  temple  ;  a  former  in  the  time  of  Solomon,  and  a  latter  in 
that  of  Cyrus ;  and  in  the  Chronicon  Hebrseum,  &:c.,  Ves- 
pasian is  said  to  have  destroyed  the  temple  four  hundred  and 
forty  years  after  it  was  built.  The  prophet,  indeed,  could  not 
have  used  greater  precision  of  language,  consistently  with  his 
design  of  consoling  the  Jews  ;  for  had  he  adopted  such  a  dis- 
tinction, it  would  have  led  them  to  expect  the  demolition  of 
the  temple  then  building,  and  the  erection  of  another  in  its 
stead.  It  is  also  undeniable,  that  the  Jews  did,  in  conse- 
quence  of  this  prophecy,  expect  the  Messiah  to  appear  in  this 
temple,  till  after  its  destruction  by  Vespasian  ;  they  then,  in 
order  to  evade  its  application  to  Jesus  of  Nazareth,  applied  it 
to  a  third,  which  they  expect  at  some  future  period.  For  the 
same  purpose,  other  Jewish  writers,  who  are  followed  by 
some  modern  commentators,  contend  that  n^zn,  chemdath^ 
''  desire,"  which  is  in  construction  with  a  plural  verb,  ij^m, 
oovdoo^  "  and  they  shall  come,"  should  be  read,  m?2n,  chem- 
doth,  desires," — "  the  desirable  things  of  all  nations  shall 
come  '  which  they  understand  of  the  valuable  and  rich 
presents  which  various  nations  should  bring  into  the  temple. 
But  this  alteration,  though  apparently  sanctioned  by  some  of 
die  ancient  versions,  is  not  acknowledged  by  any  MS.  yet 
collated  ;  and  it  was  evidently  read  in  the  singular  by  both 
the  Targum  and  Vulgate,  which  have,  ^k^nnv  ):'2  Vnizn  yv^^'^l, 
"  and  the  Desire  of  all  nations  shall  come,"  Et  veniet  desider- 
atus  cunctis  gcntibus,  "  and  the  Desired  Person  shall  come  to 
all  nations."  It  has  also  been  justly  objected  to  this  inter- 
pretation, that  it  is  inconsistent  with  the  great  solemnity  of 
the  introduction  ;  and  that  the  language  itself,  "  the  desirable 
things  of  all  nations  shaU  come,''  is  highly  improper,  as  it 
should  rather  have  been,  "  the  desirable  things  of  all  nations 


OF  THE  SACRED  SCRIPTURES.  297 

shall  he  brought,^'*  a  sense  which  j^n,  5a,  never  has  in  Kal^  but 
only  in  Hophal.  In  fact,  no  aheration  is  needed  to  clear  the 
grammatical  construction  j  for  it  is  a  well  known  Hebraism 
for  a  Vierb  or  participle  to  agree  with  the  latter  of  two  con- 
nected substantives,  though  in  sense  it  strictly  relates  to  the 
former  ;  and  thus  litm,  oovdoo,  "  they  shall  come,"  agrees,  not 
with  m!^n,  chemdath,  "  desire,"  its  proper  nominative,  but 
with  d'lia,  goyim^  "  nations,"  with  which  it  is  in  construction. 
For  similar  instances  the  reader  is  referred  to  Gen.  4.  10  ; 
Lev.  13.  9 ;  1  Sam.  2.  4  ;  2  Sam.  10.  9  ;  1  Ki.  17.  16  j  Neh. 
9.  6  ;  .Job  15.  20  j  29.  10  ;  32.  7  ;  Prov.  29.  25 ;  Eccles.  11. 
1  ;  Is.  25.  3  ;  Jer.  2.  34,  in  the  Hebrew.  To  nothing  else 
indeed  than  the  advent  of  the  Messiah  can  this  prophecy  refer; 
and  nothing  but  the  presence  of  the  incarnate  Son  of  God 
could  fiilfil  the  prediction,  and  render  "  the  glory  of  this  latter 
house  greater  than  of  the  former."  This  great  event,  and 
this  alone,  agrees  with  the  whole  of  the  context ;  with  the 
political  convulsions  by  which  it  was  preceded  and  followed, 
and  with  the  great  and  final  religious  revolution  which  it  in- 
troduced. 

^  6.  The  place  of  his  birth,  Num.  24.  17,  19  ;  Mic.  5.  2. 
"But  thou,  Bethlehem  Ephratah,  though  thou  be  little  among 
the  thousands  of  Judah,  yet  out  of  thee  shall  he  come  forth 
inito  me  that  is  to  be  ruler  in  Israel ;  whose  goings  forth  have 
been  from  of  old,  from  everlasting."  The  prophecy  contain- 
ed in  ch.  V.  1-5,  says  Dr.  Hales,  "  is  perhaps  the  most  im- 
portant single  prophecy  in  the  Old  Testament,  and  the  most 
comprehensive  respecting  the  personal  character  of  the  Mes- 
siah, and  his  successive  manifestations  to  the  world.  It  crowns 
the  whole  chain  of  predictions  descriptive  of  the  several 
limitations  of  the  blessed  Seed  of  the  woman  to  the  line  of 
Shem,  to  the  family  of  iVbraham,  Isaac,  and  Jacob,  to  the 
tribe  of  Judah,  and  to  the  royal  house  of  David,  here  termina- 
ting in  his  binh  at  Bethlehem,  '  the  city  of  David.'  It  care- 
fully distinguishes  his  human  nativity  from  his  eternal  gener- 
tion  ;  foretels  the  rejection  of  the  Israelites  and  Jews  for  a 
season  ;  their  final  restoration,  and  the  universal  peace  destined 
to  prevail  throughout  the  earth  in  the  Regeneration.  It  forms, 
therefore,  the  basis  of  the  New  Testament,  which  begins  with 
his  human  birth  at  Bethlehem,  the  miraculous  circumstances 
of  which  are  recorded  in  the  introductions  of  Matthew's  and 
Luke's  Gospels  ;  his  eternal  generation  as  the  Oracle,  or 
Wisdom,  in  the  sublime  introduction  of  John's  Gospel ;  his 


298  EVIDENCE    OF    THE    INSPIRATION 

prophetic  character,  and  second  coming,  illustrated  in  the  four 
Gospels  and  Epistles,  ending  with  the  prediction  of  the  speedy- 
approach  of  the  latter  in  the  Apocalypse,"  (Re.  22.  20.)  That 
the  ancient  Jews  understood  this  prophecy  of  the  Meaieiah  is 
evident,  not  only  from  the  decision  of  the  chief  priests  and' 
scribes  (Matt.  2.  6),  but  also  from  many  of  the  Jewish  writers 
which  are  now  extant.  Jonathan  in  his  Targum  expressly 
apphes  it  to  the  Messiah;  rendering  it,  "  And  thou  Bethlehem 
Ephratah,  art  thou  too  little  to  be  numbered  among  the  thou- 
sands of  the  house  of  Judah  ?  From  thee  before  me  shall 
come  forth  the  Messiah  to  exercise  dominion  in  Israel,  whose 
name  is  declared  of  old,  from  the  days  of  eternity." — ^J21^  ^D^a 

&^^^>  "•^ni"!^.  Ill  the  Targum  on  the  Pentateuch  ascribed  to 
the  same  author,  on  Gen.  35.  21,  the  tower  of  Edar,  rendered 
in  Micah,  "  the  tower  of  the  flock,"  and  which  Jerome  says 
(Epist.  27)  was  near  Bethlehem,  and  the  place  where  the 
birth  of  Jesus  Christ  was  declared  to  the  shepherds,  is 
expressly  affirmed  to  be  "  the  place  from  which  the  king 
Messiah  shall  be  manifested  in  the  end  of  the  days." — 
jt^?3i^  ^-D3  i!t.n^'CJ2  5^-^?3  *i^r,i^T  1^:-^  yz]r,f2i  fi<nnit-  In  Pirke 
Eliezer  also  (c.  3),  the  passage  in  Micah  is  referred  to  the 
Messiah  ;  and  "  his  goings  forth  from  the  beginning,"  is  inter- 
preted by  t^3)n  j^^.n;  !!^V»^' "I3>  "when  the  world  was  not  yet 
created."  See  also  Talmud  Hieros.  Berachoth,  fol.  5,  1.  In 
fact,  nothing  can  be  clearer  or  more  undoubted  than  the  ap- 
plication of  this  remarkable  prophecy  ;  which  was  fully  veri- 
fied in  the  birth  of  our  Saviour,  by  a  peculiar  act  of  Provi 
dence,  at  Bethlehem. 

§  7.  That  a  messenger  should  go  before  him,  Is.  40.  3  ; 
Mai.  3.  1  J  4.  5.  Malachi  terminated  the  illustrious  succes- 
sion of  the  prophets,  and  sealed  up  the  volume  of  prophecy, 
by  proclaiming  the  sudden  appearance  of  the  Lord,  whom 
they  sought,  in  His  temple,  preceded  by  that  messenger,  who, 
like  a  harbinger,  should  prepare  his  way  before  Him  ;  the 
fulfilment  of  which  prediction,  by  the  preaching  of  John  the 
Baptist,  and  the  advent  of  Jesus  of  Nazareth,  the  true  Mes- 
siah, and  the  Lord  of  life  and  glory,  during  the  existence  of 
the  second  temple,  fully  attests  the  divinity  of  his  mission,  and 
the  Divine  inspiration  of  his  prophecy.  Compare  the  account 
of  John  the  Baptist — his  birth,  Luke  1.  57; — his  habit.  Matt. 
3.  1  ;  his  testimony  to  Jesus,  John  1.  15,  19  ;  3.  27  ;  Matt. 
3.  11  ;  Mark  I.  7  ; — his  preaching,  Matt.  3.   1  ;  Mark  1.  I  ; 


OF    THE    SACRED    SCRIPTURES.  299 

Luke  3.  3; — imprisonment  by  Herod,  Luke  3.  19; — and 
death,  Matt.  14.  1  ;  Mark  6.  14  ;  Luke  9.  7. 

<5>  8.  That  he  was  to  be  born  of  a  virgin,  Gen.  iii.  15  ;  Is. 
vii.  14,  "  Therefore  the  Lord  himself  shall  give  vou  a  sicn ; 
Behold,  a  virgin  shall  conceive,  and  bear  a  son,  and  shall  call 
his  name  Immanuel."  "  Behold  the  virgin,"  n?2>5'"n,  lidalmah^ 
as  the  word  uniformly  signifies  (Gen.  xxiv.  43  ;  Ex.  ii.  8 ; 
Ps.  Ixviii.  26  ;  Pr.  xxx.  19  ;  Ca.  i.  3  ;  vi.  8)  ;  shall  conceive 
and  bear  a  son,  and  thou  shalt  call  his  name  Immanuel.  So 
also  St.  Matthew,  in  recording  the  accomplishment  of  this 
prophecy,  "Behold,  a  virgin,"  &c.,  or  rather,  as  o-^anQtvo<;^ 
should  have  been  rendered,  as  exactly  corresponding  with  the 
Hebrew  HJ^b^Ti,  hdalmah,  "  the  virgin,"  the  only  one  who  ever 
was,  or  ever  shall  be,  a  mother  in  this  way. — Jer.  xxxi.  22  : 
"  How  long  wilt  thou  go  about,  O  thou  backsliding  daughter? 
for  the  Lord  hath  created  a  new  thing  in  the  earth,  A  woman 
shall  compass  a  man."  "oa  sniDn  rc'l)':^  literally,  A  female 
("  one  who  is  only  a  woman,  not  a  wife,  namely  a  virgin," 
says  Cocceius)  "  shall  encompass  a  man,"  or  male  child  : 
compare  Job  iii.  3.  Which,  together  with  the  addition  of  a 
new  creation,  may  well  be  understood  to  denote  the  miracu- 
lous conception.  Hence  the  Jews  have  applied  it  determi- 
nately  to  the  Messiah.  In  Bereshith  Rabba  (Parash  89),  it  is 
Baid,  that  as  God  punished  Israel  in  a  virgin,  so  would  he 
also  heal ;  and  in  Midrash  Tillim,  on  Ps,  ii.,  R.  Huna,  in  the 
name  of  R.  Idi,  speaking  of  the  sufferings  of  the  Messiah, 
says,  that  when  his  hour  is  come,  God  shall  say,  "  I  must 
create  him  with  a  new  creation ;  and  so  he  saith,  This  day  I 
have  begotten  thee." 

§  9.  That  he  was  to  be  worshipped  by  the  wise  men,  Ps. 
Ixxii.  10,  15 ;  Is.  Ix.  3,  6  :  which  was  accordingly  fulfilled 
when  he  was  visited  by  the  Magi,  Matt.  ii.  1,  &c.,  ver.  11, 
"  And  when  they  were  come  into  the  house,  they  saw  the 
young  child  with  Mary  his  mother,  and  fell  down,  and  wor- 
shipped him  :  and  when  they  had  opened  their  treasures,  they 
presented  unto  him  gifts  ;  gold,  and  frankincense,  and  myrrh." 
This  was  according  to  the  universal  custom  of  the  people  of 
the  East,  who  never  approach  the  presence  of  a  superior 
without  a  present  in  their  hands.  This  was,  as  Dr.  Dod- 
dridge remarks,  a  most  seasonable,  providential  assistance,  to 
furnish  them  for  a  long  and  expensive  journey  to  Egypt ;  a 
country  where  they  were  entirely  strangers,  and  yet  where 
they  were  to  stay  for  a  considerable  time. 


300  EVIDENCE    OF    THE    INSPIRATION 

^10.  That  he  should  be  carried  into  Egypt,  Hos.  xi.  1. 
This  prophecy  doubtless  referred  ultimately  to  this  event,  aa 
it  is  applied  by  St.  Matthew,  ch.  ii.  15. 

§  11.  That  there  should  be  a  massacre  at  Bethlehem,  Jer. 
xxxi.  15  ;  Matt.  ii.  16-18.     See  p.  143,  supra. 

^  12.  That  he  was  to  be  distinguished  by  peculiar  grace 
and  wisdom,  and  by  the  descent  of  the  Holy  Spirit  upon  him, 
Is.  xi.  2  ;  xlii.  1  ;  Ixi.  1.  This  prophecy  is  expressly  re- 
ferred to  the  Messiah  by  the  Targumist,  who  renders,  "  Be- 
hold my  servant  the  Messiah,"  &lc.  5<n"^r?3  *i~i3>  5^n,  ha  avdt 
meslit'ccha ;  and  it  was  amply  fulfilled  in  the  gentle,  lowly, 
condescending,  and  beneficent  nature  of  Christ's  miracles  and 
personal  ministry  ;  his  perseverance  in  the  midst  of  opposi- 
tion, without  engaging  in  contentious  disputation  ;  and  his 
kind  and  tender  dealing  with  weak  and  tempted  believers. 
And  these  prophecies  received  a  full  accomplishment  by  the 
effusion  of  the  Holy  Spirit  when  he  was  baptized,  Matt,  iii 
13  ;  xMark  i.  9 ;  Luke  iii.  21  ;  John  i.  32. 

^  13.  That  he  should  be  a  prophet,  Deut.  18.  15  ;  and  that 
he  should  preach  the  word  of  the  Lord,  Ps.  2.  7j  Is.  2.  3; 
61.1;  Mic.  4.  2  ; — of  the  fulfilment  of  which  the  various  dis- 
courses and  parables  of  our  Lord  furnish  an  ample  evidence, 
such  as  when  taken  to  Jerusalem  at  twelve  years  of  age, 
Luke  2.  42 ; — his  conversation  with  Nicodemus,  John  3.  1, 
&c. ; — with  the  woman  of  Samaria,  4.  1,  &c.  ; — his  discourse 
on  the  mount,  Matt.  5  ;  6  ;  7  ; — a  similar  one  on  the  plain, 
Luke  6.  20  ; — his  discourse  with  the  Pharisees  about  fasting, 
j\Iatt.  9.  14;  Mark  2.  18;  Luke  5.  33;  when  walking  in  the 
corn  fields,  Matt.  12.  1  ;  Mark  2.  23 ;  Luke  6.  1  ;— to  the 
twelve  apostles.  Matt.  10.2;  Mark  3.  13;  Luke  6.  13  ; — 
about  the  sin  against  the  Holy  Ghost,  Matt.  12.  24  ;  Mark  3. 
22;  Luke  11.  15  ;— about  John  the  Baptist,  Matt.  11.7; 
Luke  7.  24  ; — about  the  heavenly  bread  in  the  synagogue  at 
Capernaum,  John  6.  22,  &c. ; — concerning  his  mission,  17  ; — 
concerning  traditions.  Matt.  15.  1  :  Mark  7.  1  ; — about  a  sign 
from  heaven.  Matt.  16.  1  ;  Mark  8.  11  ;  Luke  12.  54  ;— by 
foretelling  his  sufferings,  Matt.  16.  21  ;  17.  22  ;  Mark  8.  31  ; 
Luke  9.  18 ; — concerning  humility  and  forgiveness.  Matt.  18. 
1  ;  Mark  9.  33  ;  Luke  9.  46  ; — by  foretelling  the  destruction 
of  Jerusalem,  Luke  13.  34  ;  17.  20  ;  2i.  5  ;  Matt.  24.  1,  &c. ; 
Mark  13.  1,  &c.  ; — his  discourse  with  the  Jews  about  his 
mission,  at  the  feast  of  tabernacles,  John  7.  11  ; — his  address 
to  the  woman  taken  in  adultery,  8.  1  : — with   the   Jev.^s  about 


OF    THE    SACRED    SCRIPTURES.  301 

his  being  the  light  of  the  world,  12  ; — concerning  Abraham's 
seed,  31  ; — about  the  Galileans  slain  by  Pilate,  13.  1  ; — about 
humility  and  suffering  in  his  cause,  26  ; — about  his  being  the 
Messiah,  at  the  feast  of  dedication,  John  10.  22  ; — concerning 
divorces.  Matt.  19.  1  ;  Mark  10.  1  ; — respecting  a  rich  young 
man.  Matt.  19.  16  ;  Mark  10.  17  ;  Luke  18.  18  ;— foretelling 
his  sufferings  a  third  lime,  Matt.  20.  17  ;  Mark  10.  32  ;  Luke 
18.  31  ; — his  lamentation  over  Jerusalem,  Luke  19.  41  ; — 
concerning  his  mission,  30  ; — concerning  the  baptism  of  John, 
Luke  20.  1  ; — about  tribute  to  Caesar,  Matt.  22.  15  ;  Mark  12. 
13;  Luke  20.  20; — about  the  resurrection.  Matt.  22.  23; 
Mark  12.  18  ;  Luke  20.  27  ; — about  the  great  commandment, 
Matt.  22.  35  ;  Mark  12.  28  ; — about  the  Slessiah  as  the  son 
of  David,  Matt.  22.  41  ;  Mark  12.  35  ;  Luke  20.  41  ;— against 
the  Pharisees,  Matt.  23.  1  ;  Mark  -12.  38  ;  Luke  20.  45  ; — 
his  observation  on  the  poor  widow's  mite,  Mark  12.  41  ;  Luke 
21.1; — discourse  on  watchfulness.  Matt.  24.  42  ;  Mark  13. 
33  ;  Luke  21.  34  ;  12.  35; — description  of  the  last  judgment, 
Matt.  24.  31-46  ; — his  censure  of  the  contest  among  the  dis- 
ciples about  who  should  be  greatest,  Luke  22.  24  ; — about  the 
last  supper,  Matt.  26.  20  ;  Mark  14.  18;  Luke  22.  14;— his 
discourse  to  comfort  his  disciples,  John  14.  1,  Sic. ; — compar- 
ing himself  to  a  vine,  15.  1,  &c.  ; — the  promise  of  the  Holy 
Ghost,  16.  16,  26  ;  15.  26  ;  16.  7  ; — prayer  for  his  disciples, 
17.  1,  &c.  ; — discourse  with  two  disciples  going  to  Emmaus, 
Luke  24.  13  ;  Mark  16.  12  ; — his  final  instructions.  Matt.  28. 
18  ;  Mark  16.  15  ;  Acts  1.  3  ;  22.  17  ;— his  Parables,— o(  the 
unclean  spirit,  Matt.  12.  1,  3;  Luke  11.  24; — of  the  sower. 
Matt.  13.  3  ;  Mark  4.  3  ;  Luke  8.  5  ; — of  the  tares.  Matt.  13. 
24  ; — of  the  grain  of  mustard-seed,  13.  31  ;  Mark  4.  30  ;  Luke 
13.  18  ;— of  the  leaven.  Matt.  13.  33  ;  Luke  13.  20  ;— of  the 
hidden  treasure,  Matt.  13.  44  ; — of  the  pearl  of  great  price, 
Matt.  13.  45  ; — of  the  seed  opening  insensibly,  Mark  4.  26; 
— of  the  net  cast  into  the  sea,  Matt.  13.  47  ; — of  the  unmerci- 
ful servant,  18.  23  ; — of  the  laborers  in  the  vineyard,  20.  1  ; — 
of  the  two  sons  sent  into  the  vineyard,  21.  28  ; — of  the  wick- 
ed husbandmen,  33  ;  Mark  12.  1  ;  Luke  20.  9  ; — of  the  ser- 
vant returning  from  the  field,  Luke  17.  7  ; — of  the  ten  pounds, 
Luke  19.  11  ; — of  the  invitation  to  the  marriage  feast.  Matt, 
22.  1  ;  Luke  14.  16  ; — of  the  man  without  the  wedding  gar- 
ment. Matt.  22.  11  ; — of  the  ten  virgins,  25.  1  ; — of  the  talents, 
14  ; — of  the  good  shepherd,  John  10.  1  ; — of  the  barren  fig- 
tree,  Luke  13.  6  ; — of  the  prodigal  son,  15.  11  ; —of  the  fool- 

26 


302  EVIDENCE    OF    THE    INSPIRATION 

ish  rich  man,  Luke  12.  13  ; — of  the  good  Samaritan,  10.  3C; 
— of  the  rich  man  and  Lazarus,  16.  19; — of  the  unjust  stew- 
ard, 16.  1  ; — of  the  lost  sheep,  15.  4;  Matt.  18.  12  ; — of  the 
lost  piece  of  money,  Luke  15.  8  ; — of  the  importunate  widow, 
18.  1  ; — of  the  Pharisee  and  publican,  Luke  18.  10  ; — of  the 
nobleman  who  went  to  receive  a  kingdom,  19.  11; — of  the 
creditor  who  had  two  debtors,  7.  41. 

^  14.  That  he  should  work  miracles,  Isa.  35.  5,  of  which 
prophecy  the  vast  multitude  of  miracles  eflected  by  our  Lord 
attests  the  completion.  Thus  he  changed  water  into  wine, 
John  2.  1  ; — cured  a  nobleman's  son  of  Capernaum,  John  1. 
46  ; — the  demoniac  in  the  S3'nagogue,  Mark  1.  21 ;  Luke  4. 
33  ; — Peter's  wife's  mother,  Matt.  8.  14;  Mark  1.  29;  Luke 
4.  38  ;— cured  a  leper,  Matt.  8.  1  ;  Mark  1.  39  ;  Luke  5.  12; 
— the  centurion's  servant.  Matt.  8.  5  ;  Luke  7.  2  ; — raised 
the  widow's  son  at  Nain,  Luke  7.  11  ; — stilled  a  tempest.  Matt. 
8.  24  ;  Mark  4.  35  ;  Luke  8.  22  ; — cured  the  demoniac  at  Ga- 
dara.  Matt.  8.  28  ;  :\Iark  5.  1  ;  Luke  8.  27  ; — a  paralytic  at 
Capernaum,  Matt.  9.  1  ;  Mark  2.  1  ;  Luke  5.  17  ; — cured  a 
woman  of  a  bloody  issue,  Matt.  9.  20  ;  ?vlark  5.  25  ;  Luke  8. 
43  ; — raised  Jairus's  daughter,  Matt.  8.  25  ;  Mark  5.  41  ; 
Luke  8.  54  ; — gave  sight  to  two  blind  men.  Malt.  9.  27  ; — 
cured  a  dumb  demoniac.  Matt.  9.  32  ; — cured  a  man  with  a 
withered  hand.  Matt.  12.  10  ;  Mark  3.  1  ;  Luke  6.  6  ; — 
cured  a  blind  and  dumb  demoniac,  Matt.  12.  22;  Luke  11. 
14  ; — fed  five  thousand,  INIatt.  14.  14  ;  Mark  6.  30  ;  Luke  9. 
10;  John  6.  1  ; — walked  on  the  sea.  Matt.  14.  22;  Mark  6. 
45  ;  John  6.  15  ; — cured  a  lame  man  at  the  pool  of  Bethesda, 
John  5.  2  ; — cured  the  Syrophoenician  woman's  daughter, 
Matt.  15.  21  ;  Mark  7.  24  ; — cured  a  person  who  was  deaf, 
and  had  an  impediment  in  his  speech,  Mark  7.  32  ; — healed  a 
multitude  of  various  diseases,  Matt.  15.  30  ;  fed  four  thousand, 
Matt.  15.  32  ;  Mark  8.  1  ; — cured  a  blind  man,  Mark  8.  22  ; 
— was  transfigured.  Matt.  1 7.  1 ;  Mark  9.  2  ;  Luke  9.  28  ;  2 
Pet.  1.  16; — cured  a  demoniac,  Matt.  17.  14  ;  Mark  9.  17; 
Luke  9.  22  ; — healed  ten  lepers,  Luke  17.  12-14  ; — cured  a 
man  born  blind,  John  9.  1,  &c.  ; — cured  an  infirm  woman, 
Luke  10.  11  ; — cured  a  man  who  had  the  dropsy,  Luke  14. 
1  ; — raised  Lazarus,  John  11.1,  &c.  ; — cured  two  blind  men 
near  Jericho,  Matt.  10.  29;  Mark  10.  46;  Luke  18.  35;— 
cursed  the  barren  fig  tree.  Matt.  21.  17;  Mark  11.  12. 

<^  15.  That  he  should  cast  the  buyers  and  sellers  out  of  the 
temple,  Ps.  69.  9,  which  was  fulfilled  when  he  cleansed  the 


OF    THE    SACRED    SCRIPTURES.  303 

lemple,  as  recorded  in  Matt.  21.  12;  Mark  11.  11  ;  Luke 
19.  45  ;  John  2.  14. 

§  16.  That  he  should  be  a  priest  and  offer  sacrifices,  Ps. 
110.  4.  This  Psahn  was  probably  composed  by  David  after 
Nathan's  prophetic  address  ;  and  from  the  grandeur  of  the 
subject  and  the  sublimity  of  the  expressions,  it  is  evident  that 
it  can  only  refer,  as  the  ancient  Jews  fully  acknowledged,  to 
the  royal  dignity,  priesthood,  victories,  and  triumphs  of  the 
Messiah.  Accordingly,  he  died  for  our  sins,  Matt.  20.  28 ; 
Rom.  4.  25  ;  5.  6  ;  1  Cor.  15.  3  ;  Gal.  1.  4  ;  Eph.  5.  2  ; 
Heb.  9.28  ; — and  is  our  high-priest,  Heb.  5.  1,  &c. 

^17.  That  he  should  be  hated  and  persecuted,  Ps.  22.  6  , 
35.  7,  12  ;  109.  2  ;  Is.  49.  7  ;  53.  3  ;  and  that  the-  Jews  and 
Gentiles  should  conspire  to  destroy  him,  Ps.  2.  1  ;  22.  12  ; 
41.5;  agreeably  to  which  our  Lord  was  taken  and  carried 
before  Caiaphas,  Matt.  26.  57  ;  IMark  14.  53  ;  Luke  22.  56  ; 
John  18.  12; — was  brought  before  Pilate,  Matt.  27.  11; 
Mark  15.  1 ;  Luke  23.  2  ;  John  18.  28  ; — examined  by  Herod, 
Luke  23.  6;— and  crucified.  Matt.  27.  33;  Mark  15.  21  ; 
Luke  23.  33  ;  John  19.  17. 

^18.  That  he  should  ride  triumphantly  on  an  ass  into 
Jerusalem,  Ps.  8.  2  ;  Zech.  9.  9  ;  which  was  actually  the 
case,  Matt.  21.  1  ;  Mark  11.  1  ;  Luke  19.  29;  John  12.  12. 
The  Rabbins  thus  expressly  refer  this  prophecy  to  the  Mes- 
siah :  "  When  Shapoor,  king  of  Persia,  said  to  Rabbi  Samuel, 
'  Yon  say  your  Messiah  will  come  upon  an  ass  ;  I  will  send 
him  a  noble  horse  ;'  he  replied,  '  You  have  not  a  horse  with 
a  hundred  spots  like  his  ass.'"  Bab.  Sanhed.  fol.  98.  See 
also  Bereshith  Rabba,  fol.  66,  2,  and  85,  3.  Zohar  in  Gen. 
fol.  127,  3,  in  Num.  fol.  83,  4,  and  in  Deut.  fol.  117,  1,  and 
118,  &c. 

§  19.  That  he  should  be  sold  for  thirty  pieces  of  silver, 
Zech.  11.  12  ;  and  that  he  should  be  betrayed  by  one  of  his 
familiar  friends,  Ps.  41.  9  ;  55.  12  ;  which  was  fulfilled  when 
Judas  betrayed  him.  Matt.  26.  14,  15.  "Then  one  of  the 
twelve,  called  Judas  Iscariot,  went  unto  the  chief  priests, 
and  said  unto  them.  What  will  ye  give  me,  and  I  will  deliver 
him  unto  you  ?  And  they  covenanted  with  him  for  thirty 
pieces  of  silver."  Probably  shekels  or  staters,  as  some  read, 
which,  reckoning  the  shekel  at  3^.  with  Prideaux,  would 
amount  to  about  jG4  10.?.,  the  common  price  for  the  meanest 
slave  !  See  Ex.  21.  32.  Matt.  26.  48,  49.  "  Now  he  that 
betrayed  him  gave  them  a  sign,  saying,  Whomsoever  I  shall 


304  EVIDENCE    OF    THE    INSPIRATION 

kiss,  that  same  is  he,  hold  him  fast.  And  forthwith  he 
came  to  Jesus,  and  said.  Hail,  master  ;  and  kissed  him." 
KarecpiXriaev,  he  kissed  him  affectionately/,  eagerly,  or  repeatedly^ 
from  Kara,  intensive,  and  ^(Xcoj,  to  kiss,  still  pretending  the  most 
affectionate  attachment  to  our  Lord. 

§  20.  That  his  disciples  should  forsake  him,  Zech.  13.  7  ; 
—fulfilled,  Matt.  26.  56  ;  Mark  14.  50-52  ;  John  16.  32  ;  and 
when  denied  by  Peter,  Matt.  26.  69  ;  Mark  14.  66  ;  Luke 
22.  54;  John  18.  15. 

^  21.  That  he  should  be  accused  by  false  witnesses,  Ps. 
27.  12  ;  35.  11  ;  109.  2  ;  Compare  Matt.  26.  59-61.  "  Now 
the  Chief  Priests,  and  Elders,  and  all  the  Council,  sought 
false  witness  against  Jesus,  to  put  him  to  death  ;  but  found 
none :  yea,  though  many  false  witnesses  came,  yet  found  they 
none.  At  the  last  came  two  false  witnesses,  and  said.  This 
fellow  said,  I  am  able  to  destroy  the  temple  of  God,  and  to 
build  it  in  three  days."  The  words  of  our  Lord  were  widely 
different  from  this  statement  of  them  ;  so  that  the  testimony 
of  these  witnesses  was  false,  though  it  had  the  semblance  of 
truth. 

§  22.  That  he  should  not  plead  upon  his  trial,  Ps.  38.  13  ; 
Is.  53.  7  ;  and  fulfilled  as  recorded  in  Matt.  26.  63  ;  27.  12- 
14  ;  Mark  14.  61  ;  15.  5  ;  Luke  23.  9  ;  John  19.  9  ;  1  Pet. 
2.  23. 

^  23.  That  he  should  be  insulted,  buffeted,  and  spit  upon, 
Ps.  35.  15,  21; — and  should  be  scourged.  Is.  50.  6.  "I 
gave  my  back  to  the  smiters,  and  my  cheeks  to  them  that 
plucked  off  the  hair  :  I  hid  not^my  face  from  shame  and  spit- 
ting." The  eastern  people  always  held  the  beard  in  great 
veneration  ;  and  to  pluck  a  man's  beard  is  one  of  the  grossest 
indignities  that  can  be  offered.  D'Arvieux  (tom.  iii.  p.  214) 
gives  a  remarkable  instance  of  an  Arab,  who,  having  received 
a  wound  in  his  jaw,  chose  to  hazard  his  life,  rather  than  suf- 
fer the  surgeon  to  cut  off  his  beard.  Another  instance  of  the 
utmost  contempt  and  detestation  is  spitting.  Throughout  the 
East  it  is  highly  offensive  to  spit  in  any  one's  presence  ;  and 
if  this  is  such  an  indignity,  how  much  more  spitting  in  the 
face  ?  All  this  our  Lord  endured,  Matt.  26.  67,  68.  "  Then 
did  they  spit  in  his  face,  and  buffeted  him  ;  and  others  smote 
him  with  the  palms  of  their  hands.  Saying,  Prophesy  unto  us, 
thou  Christ,  Who  is  he  that  smote  thee  ?"  Buffeted,  cKoXatpiaav, 
*'  smote  him  with  their  fists,"  as  Theophylact  interprets,  and 
"  smote  him  with  the  palms  of  their  hands,"  enftamcap,  "  smote 


OF  THE  SACRED  SCRIPTURES.  305 

him  on  the  cheek  with  the  open  hand,"  as  Suidas  renders. 
They  offered  him  every  indignity  in  all  its  various  and  vexa- 
tious forms.  Matt.  27.  26-30.  "  Then  released  he  Barabbas 
unto  them  ;  and  when  he  had  scourged  Jesus,  he  delivered 
him  to  be  crucified,"  &c.  This  of  itself  was  a  severe  punish- 
ment, the  flesh  being  generally  cut  by  the  whips  used  for  this 
purpose  ;  so  the  poet, — Horribili  sectere  flagello,  "  To  be  cut 
by  the  horrible  whip."  Hor.  Sat.  i.  3,  1.  119. 

^  24.  That  he  should  be  crucified,  Ps.  22.  14,  17  ;  John 
19.  17,  18.  "And  he  bearing  his  cross  went  forth  into  a 
place  called  the  place  of  a  scull,  which  is  called  in  the  He- 
brew Golgotha  :  where  they  crucified  him,  and  two  others 
with  him,  on  either  side  one,  and  Jesus  in  the  midst."  Cru- 
cifixion was  not  a  Jewish  but  a  Roman  mode  of  punishment. 
The  cross  was  made  of  two  beams,  either  crossing  at  the  top, 
at  right  angles,  like  a  T,  or  in  the  middle  of  their  length,  like 
an  X  :  with  a  piece  on  the  centre  of  the  transverse  beam  for 
the  accusation,  and  another  piece  projecting  from  the  middle, 
on  which  the  person  sat.  The  cross  on  which  our  Lord  suf- 
fered was  of  the  former  kind,  being  thus  represented  in  all 
old  monuments,  coins,  and  crosses.  The  body  was  usually 
fastened  to  the  upright  beam  by  nailing  the  feet  to  it,  and  on 
the  transverse  piece  by  nailing  the  hands  ;  and  the  person 
was  frequently  permitted  to  hang  in  this  situation,  till  he  per- 
ished through  agony  and  lack  of  food.  This  horrible  punish- 
ment was  usually  inflicted  only  on  slaves  for  the  worst  of 
crimes. 

^  25.  That  they  should  offer  him  gall  and  vinegar  to  drink, 
Ps.  22.  15  ;  69.  21,  "  They  gave  me  also  gall  for  my  meat ; 
and  in  my  thirst  they  gave  me  vinegar  to  drink."  Bochart, 
from  a  comparison  of  this  passage  with  John  19.  29,  thinks 
that  ::;5^^,  rosh,  is  the  same  herb  as  the  Evangelist  calls  vacr'OTzo?, 
hyssop  ;  a  species  of  which  growing  in  Judea,  he  proves  from 
Isaac  ben  Orman,  an  Arabian  writer,  to  be  so  bitter  as  not  to 
be  eatable.  Theophylact  expressly  tells  us,  that  the  hyssop 
was  added  oj?  ^r)\r)rtpiwki,  as  being  deleterious,  or  poisonous;  and 
Nonnus,  in  his  paraphrase,  says,  ^ptycv  ■uo-o-uttco  KEKtc,a(Tiitvov  o^os  oXedpov. 
•'  One  gave  the  deadly  acid  mixed  with  hyssop." 

^  26.  That  they  should  part  his  garments,  and  cast  lots 
upon  his  vesture,  Ps.  21  18  ;  literally  fulfilled.  Matt.  27.  35  ; 
Mark  15.  24;  Luke  23.  34;  John  19.  23,24.  "Then  the 
soldiers,  when  they  had  crucified  Jesus,  took  his  garments, 
and  mride  four  parts,  to  every  soldier  a  part ;  and  also  his  coat  : 
'26* 


806  EVIDENCE    OF    THE    INSPIRATION 

now  the  coat  was  without  seam,  woven  from  the  top  through- 
out." Such  was  tlie  ^'^f^',  or  t;oat,  of  the  Jewish  hioh  priest, 
as  described  by  Josephus,  Ant.  1.  iii.  c.  7,  §  4.  '*  They  said 
therefore  among  themselves,  Let  us  not  rend  it,  but  cast  lots 
for  it,  whose  it  shall  be  :  that  the  scripture  might  be  fulfilled, 
which  saith,  'I'hey  parted  my  raiment  among  them,  and  for 
my  vesture  they  did  cast  lots.  These  things  therefore  the 
soldiers  did." 

§  27.  That  he  should  be  mocked  by  his  enemies,  Ps.  22. 
6-8  ;  109.  25  :  which  was  literally  verified  in  the  experience 
of  our  Lord,  Matt.  27.  39-44.  "  And  they  that  passed  by  re- 
viled him,  wagging  their  heads,  and  saying.  Thou  that  de- 
stroyest  the  temple,  and  buildest  it  in  three  days,  save  thyself. 
If  thou  be  the  Son  of  God,  come  down  from  the  cross.  Like- 
wise also  the  chief  priests  mocking  him,  with  the  scribes  and 
elders,  said,  He  saved  others;  himself  he  cannot  save.  If  he  be 
the  king  of  Israel,  let  him  now  come  down  from  the  cross,  and 
we  will  believe  him.  He  trusted  in  God  ;  let  him  deliver  him 
now,  if  he  will  have  him  :  for  he  said,  1  am  the  Son  of  God." 
Or,  "  if  he  delight  in  him,"  ^  Oc^ci  avrov,  for  Hesychius  explains 
fieXw,  by  ev6oK<^,  and  evooKnaav,  by  nyanncav]  and  it  frequently  cor- 
responds in  the  LXX.  to  the  Hebrew  yen?  chaphatz,  which 
has  that  signification,  and  in  the  very  passage  (Ps.  22.  8) 
from  which  this  is  a  quotation.  "  The  thieves  also,  which 
were  crucified  with  him,  cast  the  same  in  his  teeth." 

§  28.  That  his  hands  and  his  feet  shoidd  be  pierced.  Zee. 
xiii.  8;  Ps.  xxii.  10.  "For  dogs  have  compassed  me:  the 
assembly  of  the  wicked  have  enclosed  me :  they  pierced  my 
hands  and  my  feet."  The  textual  reading  is,  ^"^i^r,  kadri, 
*'  as  a  lion  my  hands  and  feet;"  but  several  MSS.  read  115^5, 
I(aroo,  and  others  have  11^,  karoo,  in  the  margin,  which  affords 
the  reading  adopted  by  our  translators.  So  the  LXX.  o^pv^av 
X^'P'^i  fov  Kui  noSas,  and  also  the  Vulgate,  Syriac,  Arabic,  and 
Ethiopic  ;  and  as  it  clearly  applies  to  the  crucifixion  of  Christ, 
whose  hands  and  feet  were  pierced  by  the  nails  (John  xx.  23- 
27),  there  seems  scarcely  the  shadow  of  a  doubt  that  this  is 
the  genuine  reading;  especially  when  it  is  considered,  that 
the  other  contains  no  clear  sense  at  all.  The  whole  differ- 
ence lies  between  1  icav  and  i  yood,  which  might  easily  be 
mistaken  for  each  other. 

§  29.  That  his  side  should  be  pierced.  Zee.  xii.  10; — and 
that  a  bone  of  him  should  not  be  broken,  Ps.  xxxiv.  20.  "And 
I  will  pour  upon  the  house  of  David,  and  upon  the  inhabitants 


OF  THE  SACRED  SCRIPTURES.  307 

of  Jerusalem,  the  spirit  of  grace  and  of  supplications ;  and  they 
shall  look  upon  me  whom  they  have  pierced,  and  they  shall 
mourn  for  him,  as  one  mourneth  for  his  only  son,  and  shall 
be  in  bitterness  for  him,  as  one  that  is  in  bitterness  for  his 
first-born."  (Zee.  xii.  10.)  That  this  relates  to  the  crucifixion 
of  Jesus  of  Nazareth,  and  to  his  being  pierced  by  the  soldier's 
spear,  we  have  the  authority  of  the  inspired  apostle  John  in 
afiirming ;  and  this  application  agrees  with  the  opinion  of 
some  of  the  ancient  Jews,  who  interpret  it  of  Messiah  the  son 
of  David,  as  Moses  Hadarson,  on  Gen.  xxviii.,  though  Jarchi 
and  Abarbanel  refer  it  to  the  death  of  Messiah  the  son  of 
Joseph,  who  they  say  was  to  be  the  sufl^ering  Messiah, 
M  hile  the  former  is  to  be  the  triumphant  Messiah.  "  Then 
came  the  soldiers,  and  brake  the  legs  of  the  first,  and  of  the 
other  which  was  crucified  with  him.  But  when  they  came 
to  Jesus,  and  saw  that  he  was  dead  already,  they  brake  not 
his  legs  :  but  one  of  the  soldiers  with  a  spear  pierced  his  side, 
and  forthwith  came  thereout  blood  and  water.  And  he  that 
saw  it  bare  record,  and  his  record  is  true  ;  and  he  knoweth 
that  he  saith  true,  that  ye  might  believe.  For  these  things 
were  done,  that  the  Scripture  should  be  fulfilled,  A  bone  of 
him  shall  not  be  broken.  And  again  another  Scripture  saith. 
They  shall  look  on  him  whom  they  pierced."  This  was  the 
more  remarkable,  as  Lactantius  says  (1.  iv.  c.  26)  that  it  was 
a  common  custom  to  break  the  legs  of  criminals  upon  the 
cross ;  which  was  done,  we  are  told,  at  the  instep  with  an 
iron  mallet ;  and  appears  to  have  been  a  kind  of  coup  de  grace, 
sooner  to  put  them  out  of  pain.  It  appears  from  this  account, 
that  the  spear  went  through  the  pericardium,  and  pierced  the 
heart ;  and  that  the  water,  or  aqueous  humor,  proceeded  from 
the  former,  and  the  blood  from  the  latter.  It  afl^ords  the  most 
decisive  evidence  that  Jesus  died  for  our  sins  ;  and  thus  the 
conduct  of  the  soldiers  was  overruled  to  take  away  all  pre- 
tences to  the  contrary  by  which  his  enemies  might  have  at- 
tempted to  invalidate  the  reality  of  his  resurrection ;  and  to 
accomplish  two  most  important  prophecies. 

^  30.  That  he  should  be  patient  under  his  sufli'erings,  Isa. 
53.  7 ;  and  that  he  should  pray  for  his  enemies,  Ps.  109.  4  ; 
which  was  verified  by  the  whole  of  our  Lord's  conduct  under 
his  ignominious  tre?  tment,  and  especially  when  he  said, 
"  Father,  for  give  them ;  for  they  know  not  what  they  do." 
Luke  xxiii.  34. 

§  31.  That  he  should  die  with  malefactors,  Isa.  53.  9-12; 


308  EVIDENCE    OF    THE    INSPIRATION 

fulfilled  when  He  was  crucified  between  two  thieves,  Matt. 
27.  38-44  ;  Mark  15.  27,  28  ;  Luke  22.  37 ;  23.  32,  33,  39- 
43;  John  19.  18,  31-35. 

§  32.  That  there  should  be  an  earthquake  at  his  death, 
Zech.  14.  4  ;  fultilled,  Matt.  27.  45,  51-54  ;  Mark  15.  33-38; 
Luke  23.  44,  45  3  and  a  remarkable  darkness,  Amos  5.  20  ; 
8.  9  ;  Zee.  14.  6.     See  pp.  79,  144. 

^  33.  That  he  should  be  buried  with  the  rich,  Isa.  53.  9. 
"  And  he  made  his  grave  with  the  wicked,  and  with  the  rich 
in  his  death  ;  because  he  had  done  no  violence,  neither  was 
any  deceit  in  his  mouth."  Rather,  as  Bishop  Lowth  and 
others  render,  "And  his  grave  was  appointed  with  the  wicked; 
but  with  the  rich  man  was  his  tomb ;"  regarding  the  '2  beth^ 
in  •i'im?23,  bemothaiv,  as  a  radical,  and  deriving  it  from  rn?22, 
hamoth,  a  high  or  elevated  place,  or  a  tumulus,  the  sepulchres 
among  the  Hebrews  being  generally  erected  on  eminences.  This 
was  fulfilled  in  the  burial  of  our  Lord  by  Joseph  of  Arimathea, 
Matt.  27.  57-60  ;  Mark  15.  43-46  ;  Luke  23.  50-53  ;  with 
which  the  circumstances  related  by  St.  John  (ch.  19.  39,  40) 
agree — his  burial  being  that  of  a  rich  man.  "And  there  came 
also  Nicodemus,  which  at  the  first  came  to  Jesus  by  night, 
and  brought  a  mixture  of  myrrh  and  aloes,  about  a  hundred 
pound  weight.  Then  took  they  the  body  of  Jesus,  and  wound 
it  in  linen  clothes  with  the  spices,  as  the  manner  of  the  Jews 
is  to  bury."  Some  have  objected  to  the  great  quantity  of 
spices  employed  on  this  occasion ;  but  Josephus  states  (1. 
xvii.  c.  3,  ^  4)  that  500  servants  bearing  spices  attended  the 
funeral  of  Herod ;  and  80  lbs.  of  opobalsam  are  said  to  have 
been  used  at  the  funeral  of  R.  Gamaliel.  Talmud  Messec. 
Semach,  c.  8. 

§  34.  That  he  should  rise  again  from  the  dead,  Ps.  16.  10; 
"  For  thou  wilt  not  leave  my  soul  in  hell ;  neither  wilt  thou 
suffer  thine  Holy  One  to  see  corruption."  The  word  hellj 
from  the  Saxon  hillan  or  helan,  to  hide,  or  from  hoU^  a  cavern, 
though  now  used  only  for  the  place  of  torment,  anciently 
denoted  the  concealed  or  unseen  place  of  the  dead  in  gen- 
eral ;  corresponding  to  the  Greek  aS^g,  i.  e.  0  aiSn^  ronoi,  the 
invisible  place,  and  the  Hebrew  ^ns^n,  sheol,  from  ^j^-j  skaol^ 
to  ask,  seek,  the  place  and  state  of  those  who  are  out  of  the 
way,  and  to  be  sought  for.  Ps.  30.  3;  41.  10  ;  118.  17;  and 
Hos.  6.  2,  in  which,  the  resurrection  on  the  third  day  is 
clearly  predicted,  see  Acts  2.  25-32,  and  page  80,  supra. 

^  35.  That  he  should  ascend   into  heaven,  and  sit  on  the 


OF    THE    SACRED    SCRIPTURES.  309 

right  hand  of  God,  Ps.  16.  11  ;  24.  7 ;  68.  18;  110.  1  ;  118. 
19  ; — for  the  fulfilment  of  these  prophecies  see  Mark  16.  19  ; 
Luke  24.  51  ;  Acts  1.  2-9  ;  Eph.  *4.  8-10  ;  Heb.  4.  14  ;  6. 
20;  8.  1  ;   1  Peter  3.  22. 

^  36.  That  his  betrayer  should  die  suddenly  and  misera- 
bly, Ps.  55.  15,  23;  109.  17;  and  that  the  potter's  field 
should  be  bought  with  the  purchase  money,  Zech.  11.  13, 
— literally  fulfilled,  as  recorded  in  Matt.  27.  3-10;  Acts  1. 
16-20  ;  and  see  p.  154. 

(21.)  Prophecies  concerning  the  Israelites  or  Jews,  such  as 
the  following : 

^  1.  That  they  should  be  exceedingly  multiplied  above 
other  nations.  And  Moses  declared  to  them  (Deut.  1.  10), 
*'  The  Lord  your  God  hath  multiplied  you,  and,  behold,  ye 
are  this  day  as  the  stars  of  heaven  for  multitude."  This  was 
the  promise  made  by  God  to  Abraham  (Gen.  15.  5,  6),  which 
Moses  considers  now  as  amply  fulfilled.  Many  suppose  this 
expression  to  be  hyperbolical ;  and  others,  no  friends  to  re- 
velation, think  it  a  vain  empty  boast,  because  the  stars,  in 
their  apprehension,  amount  to  innumerable  millions.  But,  as 
this  refers  to  the  number  of  stars  which  appear  to  the  naked 
eye,  which  only  amount  to  about  3010  in  both  hemispheres^ 
the  number  of  the  Israelites  far  exceeded  this  ;  for,  inde- 
pendently of  women  and  children,  at  the  last  census,  they 
amounted  to  more  than  600,000. 

§  2.  That  their  land  should  enjoy  her  sabbaths  while  they 
were  in  captivity.  Lev.  26.  33-35.  "  And  I  will  scatter  you 
among  the  heathen,  and  will  draw  out  a  sword  after  you  : 
and  your  land  shall  be  desolate,  and  your  cities  waste.  Then 
shall  the  land  enjoy  her  sabbaths,  as  long  as  it  lieth  desolate, 
and  ye  be  in  your  enemies'  land  ;  even  then  shall  the  land 
rest,  and  enjoy  her  sabbaths.  As  long  as  it  lieth  desolate  it 
shall  rest ;  because  it  did  not  rest  in  your  sabbaths,  when  ye 
dwelt  upon  it."  This  was  fulfilled  during  the  Babylonish 
captivity :  for,  from  Saul  to  the  captivity  are  about  490  years, 
during  which  period  there  were  70  sabbaths  of  years  neg- 
lected by  the  Hebrews.  Now,  the  Babylonish  captivity 
lasted  70  years,  and  during  that  time  the  land  of  Israel 
rested. 

^  3.  That  the  Babylonish  captivity  should  continue  seventy 
years,  Jer.  25.  11.  "  And  this  whole  land  shall  be  a  deso- 
lation, and  an  astonishment ;  and  these  nations  shall  serve 


310  EVIDENCE    OF    THE    INSPIRATION 

the  king  of  Babylon  seventy  years."  This  prophecy  was 
delivered  in  the  fourth  year  of  Jehoiakim,  and  began  to  be 
accomplished  immediately  ;  and  it  was  exactly  seventy  years 
from  this  time  to  ihe  proclamation  of  Cyrus  for  the  return  of 
the  Jews. 

§  4.  That  their  king,  Zedekiah,  should  be  taken  captive 
to  Babylon,  Ezek.  12.  13.  "  My  net  also  will  I  spread  upon 
him,  and  he  shall  be  taken  in  my  snare  :  and  I  will  bring 
him  to  Babylon  to  the  land  of  the  Chaldeans  ;  yet  shall  he 
not  see  it,  though  he  shall  die  there."  This  was  to  intimate, 
that  though  he  escaped  out  of  the  city,  the  Chaldeans  should 
overtake  him,  and  carry  him  to  Babylon.  Jeremiah  had 
predicted,  that  his  "  eyes  should  see  the  eyes  of  the  king  of 
Babylon"  (ch.  32.  4,  5),  and  here  Ezekiel  foretold,  that  he 
should  not  see  Babylon,  though  he  should  die  there  ;  and 
Josephus  says  that  he  thought  the  two  prophecies  so  in- 
consistent with  each  other,  that  he  believed  neither :  yet 
both  were  exactly  fulfilled,  and  the  enigma  of  Ezekiel  ex- 
plained, when  Zedekiah  was  brought  to  Nebuchadnezzar  at 
Riblah,  where  he  had  his  eyes  put  out,  and  was  then  carried 
to  Babylon,  and  there  died,  2  Kings  25.  7. 

§  5.  That  they  should  never  more,  after  that  period,  be 
guilty  of  idolatry,  Ezek.  23.  27.  "  Thus  will  I  make  thy 
lewdness  to  cease  from  thee,  and  thy  whoredom  brought 
from  the  land  of  Egypt:  so  that  thou  shalt  not  lift  up  thine 
eyes  unto  them,  nor  remember  Egypt  any  more."  These 
severe  judgments  shall  effectually  deter  you  from  idolatry, 
and  make  you  abhor  the  least  approaches  to  it.  This  often 
repeated  prediction  has  received  a  most  wonderful  accom- 
plishment. For  neither  the  authority,  frowns,  examples,  nor 
favor  of  their  conquerors  or  powerful  neighbors,  nor  their  own 
fears,  hopes,  interests,  or  predilection  for  the  sensual  worship 
of  idols,  could  prevail  with  them  to  run  into  gross  idolatry, 
either  during  the  captivity,  or  ever  afterwards,  to  the  present 
day,  a  period  of  2414  years  ! 

§  6.  That  they  should  be  conquered  by  the  Romans, 
Deut.  28.  49-51.  "The  Lord  shall  bring  a  nation  against 
thee  from  far,  from  the  end  of  the  earth,  as  swift  as  the  eagle 
flieth ;  a  nation  whose  tongue  thou  shalt  not  understand  ;  a 
nation  of  fierce  countenance,  which  shall  not  regard  the  per- 
son of  the  old,  nor  show  favor  to  the  young  :  and  he  shall 
eat  the  fruit  of  thy  cattle,  and  the  fruit  of  thy  land,  until  thou 
be  destroyed :   which  also   shall  not  leave  thee  either  corn, 


OF    THE    SACRED    SCRIPTURES.  311 

wine,  or  oil,  or  the  increase  of  thy  kine,  or  flocks  of  thy 
sheep,  until  he  have  destroyed  thee."  Though  the  Chal- 
deans are  frequently  described  under  the  figure  of  an  eagle, 
yet  these  verses  especially  predict  the  desolations  brought 
on  the  Jews  by  the  Romans  :  who  came  from  a  country  far 
more  distant  than  Chaldea  ;  whose  conquests  were  as  rapid 
as  the  eagle's  flight,  and  whose  standard  bore  this  very 
figure  ;  who  spake  a  language  to  which  the  Jews  were  then 
entire  strangers,  being  wholly  unlike  the  Hebrew,  of  which 
the  Chaldee  was  merely  a  dialect ;  whose  appearance  and 
victories  were  terrible  j  and  whose  yoke  was  a  yoke  of  iron, 
and  the  havoc  which  they  made  tremendous. 

^  7.  That  they  should  endure  the  most  dreadful  distress  in 
the  siege,  Deut.  xxviii.  52-57.  "  And  he  shall  besiege  thee 
in  all  thy  gates,  until  thy  high  and  fenced  walls  come  down, 
wherein  thou  trustedst,  throughout  all  thy  land  :  and  he  shall 
besiege  thee  in  all  thy  gates  throughout  all  thy  land,  which 
the  Lord  thy  God  hath  given  thee.  And  thou  shalt  eat  the 
fruit  of  thine  own  body,  the  flesh  of  thy  sons  and  of  thy  daugh- 
ters, which  the  Lord  thy  God  hath  given  thee,  in  the  siege, 
and  in  the  straitness,  wherewith  thine  enemies  shall  distress 
thee  :  so  that  the  man  that  is  tender  among  you,  and  very 
delicate,  his  eye  shall  be  evil  toward  his  brother,  and  toward 
the  wife  of  his  bosom,  and  toward  the  remnant  of  his  children 
which  he  shall  leave  :  so  that  he  will  not  give  to  any  of  them 
of  the  flesh  of  his  children  whom  he  shall  eat :  because  he 
hath  nothing  left  him  in  the  siege,  and  in  the  straitness,  where- 
with thine  enemies  shall  distress  thee  in  all  thy  gates.  The 
tender  and  delicate  woman  among  you.  which  would  not  ad- 
venture to  set  the  sole  of  her  foot  upon  the  ground  for  deli- 
cateness  and  tenderness,  her  eye  shall  be  evil  toward  the  hus- 
band of  her  bosom,  and  toward  her  son,  and  toward  her 
daughter,  and  toward  her  young  one  that  cometh  out  from  be- 
tween her  feet,  and  toward  her  children  which  she  shall  bear  : 
for  she  shall  eat  them  for  want  of  all  things  secretly  in  the 
siege  and  straitness,  Avherewith  thine  enemy  shall  distress 
thee  in  thy  gates."  The  Roman  armies  at  length  besieged, 
sacked,  and  utterly  desolated  Jerusalem ;  and  during  this 
siege,  the  famine  was  so  extreme,  that  even  rich  and  delicate 
persons,  both  men  and  women,  ate  their  own  children,  and 
concealed  the  horrible  repast  lest  others  should  tear  it  from 
them.  Josephus  (De  Bell.  Jud.  1.  vii.  c.  2)  gives  a  dreadful 
detail  respecting  a  woman  named  Mary,  who,  in  the  extremi- 


312  EVIDENCE    OF    THE    INSPIRATION 

ty  of  the  famine,  during  the  siege,  killed  her  sucking  chiiil, 
roasted,  and  had  eaten  part  of  it,  when  discovered  by  the 
soldiers  !  "  Women  snatched  the  food  out  of  the  very  mouths 
of  their  husbands,  and  sons  of  their  fathers,  and  (what  is  most 
miserable)  mothers  of  their  infants."  (Josephus,  De  Bell.  1. 
V.  c.  10,  ^  3.)  "  In  every  house,  if  there  appeared  any  sem- 
blance of  food,  a  battle  ensued,  and  the  dearest  friends  and 
relations  fought  with  one  another ;  snatching  away  the  miser- 
able provisions  of  life."  (I.  vi.  c.  3,  ^  3.)  "  A  woman  distin- 
guished by  birth  and  wealth,  after  she  had  been  plundered 
by  the  tyrants  (or  soldiers)  of  all  her  possessions, — boiling  her 
own  sucking  child,  ate  half  of  him,  and  concealing  the  other 
half,  reserved  it  for  another  time !"     (1.  vi.  c.  3,  §  4.) 

§  8.  That  they  should  be  left  few  in  number,  Deut.  xxviii. 
62.  "  And  ye  shall  be  left  few  in  number,  whereas  ye  were 
as  the  stars  of  heaven  for  multitude  ;  because  thou  wouldest 
not  obey  the  voice  of  the  Lord  thy  God."  In  the  siege  of 
Jerusalem,  there  died  1,100,000  persons,  and  more  than  90,000 
were  carried  captive  ;  and,  having  afterwards  provoked  the 
Romans  by  their  crimes  and  rebellions,  they  persecuted  them 
nearly  to  extirpation  5  to  which,  if  the  tens  of  thousands  which 
"were  slaughtered  year  after  year  in  every  country  be  added, 
it  appears  wonderful  that  there  were  any  remains  left. 

§  9.  That  they  should  be  scattered  into  all  nations,  and 
treated  with  the  greatest  cruelty,  Deut.  xxviii.  63-67.  "  And 
it  shall  come  to  pass,  that  as  the  Lord  rejoiced  over  you  to  do 
you  good,  and  to  multiply  you  ;  so  the  Lord  will  rejoice  over 
you  to  destroy  you,  and  to  bring  you  to  naught ;  and  ye  shall 
be  plucked  from  off  the  land  whither  thou  goest  to  possess  it. 
And  the  Lord  shall  scatter  thee  among  all  people,  from  the 
one  end  of  the  earth  even  unto  the  other  ;  and  there  thou  shalt 
serve  other  gods,  which  neither  thou  nor  thy  fathers  have 
known,  even  wood  and  stone.  And  among  these  nations  shalt 
thou  find  no  ease,  neither  shall  the  sole  of  thy  foot  have  rest : 
but  the  Lord  shall  give  thee  there  a  trembling  heart,  and  fail- 
ing of  eyes,  and  sorrow  of  mind  ;  and  thy  life  shall  hang  in 
doubt  before  thee  ;  and  thou  shalt  fear  day  and  night,  and 
shalt  have  none  assurance  of  thy  life.  In  the  morning  thou 
shalt  say.  Would  God  it  were  even  !  and  at  even  thou  shalt 
say,  VVould  God  it  were  morning  !  for  the  fear  of  thine  heart 
wherewith  thou  shalt  fear,  and  for  the  sight  of  thine  eyes 
■which  thou  shalt  see."  After  the  conquest  of  their  country 
by  the  Romans,  Hadrian,  by  a  public  decree,  ratified  by  the 


OF    THE    SACRED    SCRIPTURES.  313 

Senate,  forbade  any  Jew  to  come  even  within  sight  of  Judea ; 
and  hence  they  were  dispersed  over  every  quarter  of  the 
globe,  where  they  found  no  alleviation  or  respite  from  misery. 
In  no  country  are  they  treated  as  denizens  :  all  suspect  them 
as  enemies,  and  behave  to  them  as  aliens  ;  if  they  do  not,  as 
has  been  too  frequently  the  case,  harass,  oppress,  and  perse- 
cute them,  even  unto  death. 

§  10.  That  they  should  be  sold  as  slaves,  Deut.  xxviii.  68. 
"  And  the  Lord  shall  bring  thee  into  Egypt  again  with  ships, 
by  the  way  whereof  I  spake  unto  thee.  Thou  shall  see  it  no 
more  again  :  and  there  ye  shall  be  sold  unto  your  enemies 
for  bondmen  and  bondwomen,  and  no  man  shall  buy  you." 
This  verse  seems  especially  to  point  out  an  event,  which  took 
place  subsequent  to  the  destruction  of  Jerusalem  by  Titus,  and 
the  desolation  made  by  Adrian.  Numbers  of  the  captives 
"were  sent  by  sea  into  Egypt  (as  well  as  into  other  countries), 
and  sold  for  slaves  at  a  vile  price,  and  for  the  meanest  offices  ; 
and  many  thousands  were  left  to  perish  from  want ;  for  the 
multitude  was  so  great,  that  purchasers  could  not  be  found 
for  them  all  at  any  price  ! 

§11.  That  their  children  should  be  forcibly  taken  from 
them,  Deut.  xxviii.  32.  *'  Thy  sons  and  thy  daughters  shall 
be  given  unto  another  people,  and  thine  eyes  shall  look,  and 
fail  with  longing  for  them  all  the  day  long :  and  there  shall 
be  no  might  in  thine  hand."  In  several  countries,  particular- 
ly in  Spain  and  Portugal,  the  children  of  the  Jews  have  been 
taken  from  them,  by  order  of  the  government,  to  be  educated 
in  the  Popish  faith.  There  have  been  some  instances  of  such 
cruelty  even  in  Protestant  countries. 

§  12.  That  they  should  there  be  compelled  to  worship  idols, 
Deut.  28.  36.  "  The  Lord  shall  bring  thee,  and  thy  king 
which  thou  shalt  set  over  thee,  unto  a  nation  which  neither 
thou  nor  thy  fathers  have  known;  and  there  shalt  thou  serve 
other  gods,  wood  and  stone."  The  Israelites  who  were  car- 
ried captive  by  the  Assyrians,  and  many  of  the  Jews  in  Chal- 
dea,  were  finally  incorporated  with  the  nations  among  whom 
they  lived,  and  were  given  up  for  their  idolatry.  It  is  proba- 
ble, however,  that  this  refers  to  Jews  being  compelled,  in 
Popish  countries,  to  conceal  their  religion,  and  profess  that 
of  the  Romish  Church. 

»^  13.  That  they  should  become  a  proverb  and  by- word, 
Deut.  28.  37.  "  And  thou  shalt  become  an  astonishment,  a 
proverb,  and  a  by-word,  among  all  nations  whither  the   Lord 

27 


314  EVIDENCE  OF    THE    INSPIRATION 

shall  lead  ihee."  The  name  of  Jew  has  long  been  a  prover- 
bial mark  of  detestation  and  contempt,  among  all  the  nations 
Avhither  they  have  been  dispersed,  and  is  so  to  this  day,  whether 
among  Christians,  Mohammedans,  or  Pagans. 

^  14.  That  nevertheless  they  should  continue  to  be  preserved 
a  distinct  people.  Num.  23.  10.  "  Lo,  the  people  shall  dwell 
alone,  and  shall  not  be  reckoned  among  the  nations."  They 
shall  ever  be  a  distinct  nation.  This  prophecy  has  been  literally 
fulfilled  through  a  period  of  3300  years  to  the  present  day. 
For,  notwithstanding  their  captivities  and  dispersion  through 
every  country  on  the  face  of  the  globe,  they  still  "  dwell  alone, 
and  are  not  reckoned  among  the  nations  ;"  they  have  been 
preserved  from  being  confounded  with  their  conquerors  and 
oppressors  in  foreign  lands,  in  a  manner  absolutely  unprece- 
dented in  the  annals  of  the  world.  Nothing  can  account  for 
it,  but  the  special  Providence  of  God,  to  fulfil  his  pleasure, 
as  declared  to  the  prophet  Jeremiah,  (ch.  31.  35-37.)  "Thus 
saith  the  Lord,  which  giveth  the  sun  for  a  light  by  day,  and 
the  ordinances  of  the  moon  and  of  the  stars  for  a  light  by 
night,  which  divideth  the  sea  when  the  waves  thereof  roar  ; 
The  Lord  of  hosts  is  his  name  :  If  those  ordinances  depart 
from  before  me,  saith  the  Jjord,  then  the  seed  of  Israel  also 
shall  cease  from  being  a  nation  before  me  for  ever.  Thus 
saith  the  Lord  ;  If  heaven  above  can  be  measured,  and  the 
foundations  of  the  earth  searched  out  beneath,  I  will  also  cast 
off  all  the  seed  of  Israel  for  all  that  they  have  done,  saith  the 
Lord."  As  surely  as  the  heavenly  bodies  shall  continue  their 
settled  course,  according  to  the  appointment  of  the  Creator, 
to  the  end  of  time  ;  and  as  the  raging  sea  obeys  His  mandate  : 
so  surely  shall  the  Israelites  continue  a  distinct  people. 
Hitherto  this  prophecy  has  received  a  literal  and  most  won- 
derful accomplishment:  the  Jews,  dispersed  among  all  nations, 
are  yet  not  confounded  with  any,  but  remain  a  distinct  people 
among  all  the  inhabitants  of  the  earth  ;  while  the  great  and 
mighty  monarchies,  which  successfully  subdued  and  oppress- 
ed the  people  of  God,  are  vanished  as  a  dream,  and  their  very 
names  as  well  as  power  have  become  extinct  in  the  world. 

(22.)  Prophecies  of  our  Saviour  respecting  the  destruction  of 
Jerusalem. 

Jerusalem,  the  ancient  capital  of  Judea,  is  situated  in  long. 
35  deg.  20.  min.  E.,  lat.  31  deg.  47  min.  47  sec.  N. ;  and, 
according  to  the  best  authorities,  136  miles  S.  W.  of  Damas- 


OF    THE    SACRED    SCRIPTURES.  315 

cus,  34  miles  S.  of  Shechem  or  Nablous,  45  miles  E.  of  Jaffa, 
27  miles  N.  of  Hebron,  and  about  20  miles  W.  of  Jericho. 
The  city  of  Jerusalem  was  built  on  hills,  and  encompassed 
with  mountains  (Ps.  cxxv.  2),  in  a  stony  and  barren  soil,  and 
was  about  16  furlongs  in  length,  says  Strabo,  (1.  xvi.)  The 
ancient  city  of  Jehus,  taken  by  David  from  the  Jebusites,  was 
not  large  ;  and  stood  on  a  mountain  south  of  that  on  which  the 
temple  was  erected.  Here  David  built  a  new  city,  called  the 
city  of  David,  wherein  was  the  royal  palace.  Between  these 
two  mountains  lay  the  valley  of  Millo,  filled  up  by  David  and 
Solomon  ;  and  after  the  reign  of  Manasseh,  another  city  is 
mentioned  called  the  second.  The  Maccabees  considerably 
enlarged  Jerusalem  on  the  north,  enclosing  a  third  hill ;  and 
Josephus  mentions  a  fourth  hill,  called  Bezetha,  which  Agrip- 
pa  joined  to  the  former  :  this  new  city  lay  north  of  the  tem- 
ple, along  the  brook  Kidron.  Thus,  according  to  the  prophecy 
of  Zechariah  (ch.  ii.  4),  Josephus  informs  us  (Bel.  1.  v.  c.  4, 
§  2),  that  Jerusalem  actually  overflowed  with  inhabitants,  and 
gradually  extended  itself  beyond  its  walls,  and  that  Herod 
Agrippa  fortified  the  new  part,  called  Bezetha, 

^  1.  The  signs  by  which  it  was  to  be  preceded. 

(i.)  The  First  Sign,  the  appearance  of  false  Christs,  or 
Messiahs,  Luke  xxi.  8. 

"  And  he  said,  Take  heed  that  ye  be  not  deceived :  for 
many  shall  come  in  my  name,  saying,  I  am  Christ ;  and  the 
time  draweth  near  :  go  ye  not  therefore  after  them."  Such 
were  Simon  Magus  (Acts  viii.  9,  10),  Dositheus  the  Samari- 
tan (Origen,  Cont.  Cels.  1.  1)  ;  Theudas,  when  Fadus  was 
procurator  (Joseph.  Ant.  1.  xx.  c.  4,  §  1) ;  and  the  numerous 
impostors  who  arose  when  Felix  was  procurator,  who  "  were 
apprehended  and  killed  every  day,"  (Ibid.  c.  7,  §  5.) 

(ii.)  The  Second  Sign,  Wars  and  commotions,  Luke  xxi. 
9,  10. 

"  But  when  ye  shall  hear  of  wars  and  commotions,  be  not 
terrified ;  for  these  things  must  first  come  to  pass  :  but  the 
end  is  not  by  and  by."  These  may  be  seen  in  Josephus  ; 
and  especially  as  to  the  rumors  of  wars  when  Caligula  order- 
ed his  statue  to  be  set  up  in  the  temple.  Ant.  1.  xviii.  c.  9. 
Bel.  1.  ii.  c.  10. 

"  Then  said  he  unto  them,  Nation  shall  rise  against  nation, 
and  kingdom  against  kingdom." — This  portended  the  dissen- 
sions, insurrections,  and  mutual  slaughter  of  the  Jews,  and 
those  of  other  nations,  who  resided  in  the   same  cities,  in 


316  EVIDENCE   OF   THE   INSPIRATION 

which  thousands  perished  ;  the  open  wars  of  different  tetrar- 
chies  ;  and  the  civil  wars  in  Italy  between  Otho  and  Vitellius 
Josephus,  Ant.  1.  xx.  Bel.  1.  ii. 

(iii.)  The  Third  Sign,  Great  earthquakes,  Luke  xxi.  11. 

"  And  great  earthquakes  shall  be  in  divers  places,  and  fa- 
mines, and  pestilences." — As  that  at  Crete,  Smyrna,  Miletus, 
Chios,  Samos  (see  Grotius),  Rome  (Tacit.  1.  xii.),  Laodicea 
(Idem,  1.  xiv.),  Hierapolis  and  Colosse,  Campania  (Seneca, 
Nat.  Quaest.  1.  vi.  c.  i.),  and  Judea,  (Josephus,  Bel.  1.  iv.  c.  4.) 

(iv.)  Fourth  Sign,  Famines  and  pestilences,  ib. 

Thus  there  was  a  famine  predicted  by  Agabus  (Acts  xi. 
28),  which  was  probably  that  which  took  place  in  the  fourth 
year  of  Claudius,  which  continued  for  several  years,  and  in 
which,  says  Josephus  (Ant.  lib.  xx.  c.  2),  "  many  died  for 
want  of  food." 

(v.)  The  Fifth  Sign,  Sights  and  signs  from  heaven,  ib. 

"  And  fearful  sights  and  great  signs  shall  there  be  from 
heaven." — Josephus,  in  the  preface  to  his  history  of  the  Jew- 
ish wars,  relates,  that  a  star  hung  over  the  city  like  a  sword, 
and  a  comet  continued  a  whole  year  ;  that  the  people  being 
at  the  feast  of  unleavened  bread,  at  the  ninth  hour  of  the  night, 
a  great  light  shone  around  the  altar  and  temple,  and  continued 
an  hour  ;  that  a  cow  led  to  sacrifice  brought  forth  a  lamb  ; 
that  just  before  sun-set  chariots  and  armies  were  seen  all  over 
the  country  fighting  in  the  clouds,  and  besieging  cities,  &c.  &;c. 

(vi.)  The  Sixth  Sign,  the  persecution  of  the  Christians, 
Luke  xxi.  12-19. 

*'  But  before  all  these,  they  shall  lay  their  hands  on  you, 
and  persecute  you,  delivering  you  up  to  the  synagogues,  and 
into  prisons,  being  brought  before  kings  and  rulers  for  my 
name's  sake.  And  it  shall  turn  to  you  for  a  testimony.  Set- 
tle it  therefore  in  your  hearts,  not  to  meditate  before  what  ye 
shall  answer  :  for  I  will  give  you  a  mouth  and  wisdom,  which 
all  your  adversaries  shall  not  be  able  to  gainsay  nor  resist. 
And  ye  shall  be  betrayed  both  by  parents,  and  brethren,  and 
kinsfolks,  and  friends  ;  and  some  of  you  shall  they  cause  to 
be  put  to  death.  And  ye  shall  be  hated  of  all  men  for  ray 
name's  sake.  But  there  shall  not  a  hair  of  your  head  perish. 
In  your  patience  possess  ye  your  souls." — The  Acts  of  the 
Apostles,  and  the  history  of  the  persecutions  under  Nero, 
furnish  a  complete  verification  of  this  prophecy.  See  pages 
82,  83,  supra. 

(vii.)  The  Seventh  Sign,  the  preaching  of  the   Gospel 


OF  THE  SACRED  SCRIPTURES.  317 

throughout  the  world,  Mark  xiii.  10.  "  The  Gospel  must  first 
be  published  among  all  nations,"  for  the  fulfilment  of  which 
see  p.  43,  supra. 

^  2.  The  circumstances  of  the  destruction  of  Jerusalem. 

(i.)  The  surrounding  it  by  the  Roman  armies,  Luke  xxi.  20. 
"And  when  ye  shall  see  Jerusalem  encompassed  with  armies, 
then  know  that  the  desolation  thereof  is  nigh."  Luke  xix.  43, 
*'  For  the  days  shall  come  upon  thee,  that  thine  enemies  shall 
cast  a  trench  about  thee,  and  compass  thee  round,  and  keep 
thee  in  on  every  side."  "  Cast  a  trench,''''  or  "  cast  a  bajik,''^ 
or  rampart,  x'^P'^^-  This  was  literally  fulfilled  when  Jerusa- 
lem was  besieged  by  Titus  ;  who  surrounded  it  with  a  wall 
of  circumvallation  in  three  days,  though  not  less  than  thirty- 
nine  furlongs  in  circumference ;  and  when  this  was  effected, 
the  Jews  were  so  enclosed  on  every  side,  that  no  person  could 
escape  from  the  city,  and  no  provision  could  be  brought  in. 
See  Josephus,  Bel.  1.  v.  c.  12. 

(ii.)  The  escape  of  the  Christians  who  were  then  at  Jeru- 
salem, from  it.  Luke  xxi.  21.  "  Then  let  them  which  are  in 
Judea  flee  to  the  mountains ;  and  let  them  which  are  in  the 
midst  of  it  depart  out ;  and  let  not  them  that  are  in  the  coun- 
tries enter  thereinto."  Accordingly,  when  Cestius  Gallus 
came  against  Jerusalem,  and  unexpectedly  raised  the  siege, 
Josephus  (Bel.  1.  ii.  c.  19,  20)  states,  that  many  of  the  noble 
Jews  departed  out  of  the  city,  as  out  of  a  sinking  ship  ;  and, 
when  Vespasian  afterwards  drew  towards  it,  a  great  multitude 
fled  to  the  mountains,  (Ibid.  1.  iv.  c.  8.)  And  we  learn  from 
Eusebius  (Hist.  Eccles.  1.  iii.  c.  5),  and  Epiphanius  (Adver. 
Nazar.  1.  i.  tom.  2),  that  at  this  juncture,  all  who  beheved  in 
Christ  left  Jerusalem,  and  removed  to  Bella,  and  other  places 
beyond  Jordan ;  and  so  escaped  the  general  shipwreck  of 
their  country,  that  we  do  not  read  of  one  who  perished  in 
Jerusalem. 

(iii:)  The  appearance  of  false  Christs  and  false  prophets 
during  the  siege,  Matt.  xxiv.  23-26.  "  Then  if  any  man  shall 
say  unto  you,  Lo,  here  is  Christ,  or  there  ;  believe  it  not. 
For  there  shall  arise  false  Christs,  and  false  prophets,  and 
shall  show  great  signs  and  wonders  ;  insomuch  that,  if  it  were 
possible,  they  shall  deceive  the  very  elect.  Behold,  I  have 
told  you  before.  Wherefore  if  they  shall  say  unto  you.  Be- 
hold, he  is  in  the  desert ;  go  not  forth ;  behold,  he  is  in  the 
secret  chambers  ;  believe  it  not."  Our  Lord  not  only  foretels 
the  appearance  of  these  impostors,  but  also  the  manner  and 

27* 


318  EVIDENCE    OF    THE    INSPIRATION 

circumstance  of  their  conduct.  Accordingly  Josephus  (Ant. 
1.  XX.  c.  7,  Bel.  1.  ii.  c.  13)  says,  that  many  impostors  persua- 
ded the  people  to  follow  them  to  the  desert,  promising  them 
signs  and  wonders  done  by  the  providence  of  God.  (See  also 
Acts  xxi.  38  ;  Ant.  1.  xx.  c.  7 ;  Bel.  1.  vii.  c.  11.)  One  per- 
suaded the  people  to  go  up  into  the  temple^  which  being  set 
on  fire  by  the  Romans,  6000  perished  in  the  flames,  Bel.  1. 
vi.  c.  5. 

(iv.)  The  miseries  of  the  Jews  during  and  subsequent  to 
the  siege,  Luke  xxi.  22-24.  "  For  these  be  the  days  of  ven- 
geance, that  all  things  which  are  written  may  be  fulfilled. 
But  wo  unto  them  that  are  with  child,  and  to  them  that  give 
suck,  in  those  days  !  for  there  shall  be  great  distress  in  the 
land,  and  wrath  upon  this  people.  And  they  shall  fall  by  the 
edge  of  the  sword,  and  shall  be  led  away  captive  into  all  na- 
tions." Those  who  perished  in  the  siege  were  1,100,000, 
besides  vast  numbers  who  were  slain  at  other  times  and 
places  ;  and  nearly  100,000  were  taken  and  sold  for  slaves; 
and  their  nation  has  been  dispersed  in  the  countries  for  up- 
wards of  1700  years,  while  their  city  has  been  trodden  under 
foot  of  the  Romans,  Saracens,  Mamalukes,  Franks,  and  Turks, 
who  possess  it  to  this  day.  The  miseries  they  endured  were 
such,  that  our  Lord,  foreseeing  these  evils,  turned  to  the  wo- 
men who  followed  him  to  the  crucifixion,  and  said,  "  Daugh- 
ters of  Jerusalem,  weep  not  for  me,  but  weep  for  yourselves, 
and  for  your  children.  For,  behold,  the  days  are  coming,  in 
the  which  they  shall  say.  Blessed  are  the  barren,  and  the 
wombs  that  never  bare,  and  the  paps  that  never  gave  suck. 
Then  shall  they  begin  to  say  to  the  mountains,  Fall  on  us  ; 
and  to  the  hills.  Cover  us."  (See  Luke  xxiii.  28-30.)  The 
destruction  of  Jerusalem,  and  the  final  desolation  of  the  Jew- 
ish state,  was  an  evil  associated  with  so  many  miseries,  that 
sterility,  which  had  otherwise  been  considered  an  opprobrium, 
was  accounted  a  circumstance  most  felicitous.  No  history 
can  furnish  us  with  a  parallel  to  the  calamities  and  miseries 
of  the  Jews ;  rapine  and  murder,  famine  and  pestilence  with- 
in ;  fire  and  sword,  and  all  the  terrors  of  war  without.  Our 
Saviour  himself  wept  at  the  foresight  of  these  calamities  ;  and 
it  is  almost  impossible  for  persons  of  any  humanity  to  read 
the  relation  of  them  in  Josephus  without  weeping  also.  He 
might  justly  affirm,  "  if  the  misfortunes  of  all,  from  the  begin- 
ning of  the  world,  were  compared  with  those  of  the  Jews,  they 
would  appear  much  inferior  in  the  comparison."     Proem.  §  4. 


OF    THE    SACRED    SCRIPTURES.  319 

(v.)  The  total  destruction  of  the  temple  and  city,  Matt.  xxiv. 
2.  "And  Jesus  said  unto  them,  See  ye  not  all  these  things  ? 
verily  I  say  unto  you,  There  shall  not  be  left  here  one  stone 
upon  another,  that  shall  not  be  thrown  down."  Luke  xix.  44, 
*'  And  they  shall  lay  thee  even  with  the  ground,  and  thy  chil- 
dren within  thee  ;  and  they  shall  not  leave  in  thee  one  stone 
upon  another  ;  because  thou  knewest  not  the  time  of  thy  visi- 
tation." Luke  xxi.  24,  "Jerusalem  shall  be  trodden  down 
of  the  Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled." 
Josephus  (Bel.  1.  vii.  c.  1)  says,  that  "  Caesar  gave  orders  that 
they  should  now  demolish  the  whole  city  and  temple,  except 
the  three  towers  Phaselus,  Hippicus,  and  Mariamne,  and  a 
part  of  the  western  wall ;  but  all  the  rest  was  laid  so  com- 
pletely even  with  the  ground,  by  those  who  dug  it  up  from  the 
foundation,  that  there  was  nothing  left  to  make  those  who 
came  thither  believe  it  had  ever  been  inhabited."  The  Jewish 
writers  also  inform  us,  that  Turnus  Rufus,  whom  Titus  had  left 
in  command,  ploughed  up  the  very  foundations  of  the  temple. 
When  Dr.  Richardson  visited  this  sacred  spot  in  1818,  he  found 
one  part  of  Mount  Zion  supporting  a  crop  of  barley,  and  another 
undergoing  the  labor  of  the  plough  :  the  soil  turned  up  con- 
sisted of  stone  and  lime  mixed  with  earth,  such  as  is  usually 
iuet  with  in  foundations  of  ruined  cities.  It  is  nearly  a  mile 
in  circumference  ;  is  highest  on  the  west  side  ;  and,  towards 
(he  east,  falls  down  in  broad  terraces  on  the  upper  part  of  the 
mountain,  as  it  slopes  down  towards  the  brook  Kedron. 
(Travels,  v.  ii,  p.  348.)  Thus  was  literally  fulfilled  the  ancient 
prophecy  of  Micah  also  (Mic.  iii.  12),  "Therefore  shall  Zion 
for  your  sake  be  ploughed  as  a  field,  and  Jerusalem  shall  be- 
come heaps,  and  the  mountain  of  the  house  as  the  high  places 
of  the  forest."  The  Jerusalem  of  Sacred  History  then  is  no 
more.  And,  after  having  been  successively  destroyed  by  the 
Babylonians  and  Romans,  and  taken  by  the  Saracens,  Crusa- 
ders, and  Turks,  in  the  possession  of  the  latter  of  whom  it 
still  continues,  not  a  vestige  remains  of  the  capital  of  David 
and  "Solomon  ;  not  a  monument  of  Jewish  times  is  standing. 
The  very  course  of  the  walls  is  changed,  and  the  boundaries 
of  the  ancient  city  are  become  doubtful.  The  monks  pretend 
to  show  the  sites  of  the  sacred  places  ;  but  they  have  not  the 
slightest  pretensions  to  even  a  probable  identity  with  the  real 
places.  The  Jerusalem  that  now  is,  however,  called  by  the 
Arabs  El  Kouds^  or  "  the  holy  city,"  is  still  a  respectable, 
good-looking  towfi,  of  an  irregular  shape  :  it  is  surrounded  by 


320  EVIDENCE    OF    THE    INSPIRATION 

high  embattled  walls,  enclosing  an  area  not  exceeding  two 
miles  and  a  half,  and  occupying  two  small  hills,  having  the 
valley  of  Jehoshaphat  on  the  east,  the  valley  of  Siloam  and 
Gehinnom  on  the  south,  and  the  valley  of  Rephaim  on  the 
west ;  and  containing  a  population  variously  estimated  at  from 
20,000  to  30,000  souls. 

(23.)    Prophecies  respecting  Anti-christ,  the  man  of  sin,  or 
the  grand  apostacy  from  the  faith. 

2  Thess.  ii.  3-14.  "  Let  no  man  deceive  you  by  any  means : 
for  that  day  shall  not  come,  except  there  come  a  falling  away 
first,  and  that  man  of  sin  be  revealed,  the  son  of  perdition  ; 
who  opposeth  and  exalteth  himself  above  all  that  is  called 
God,  or  that  is  worshipped  ;  so  that  he  as  God  sitteth  in  the 
temple  of  God,  showing  himself  that  he  is  God.  Remember 
ye  not,  that,  when  I  was  yet  with  you,  I  told  you  these  things  ? 
And  now  ye  know  what  withholdeth  that  he  might  be  revealed 
in  his  time.  For  the  mystery  of  iniquity  doth  already  work : 
only  he  who  now  letteth  will  let,  until  he  be  taken  out  of  the 
way.  And  then  shall  that  Wicked  be  revealed,  whom  the 
Lord  shall  consume  v/ith  the  spirit  of  his  mouth,  and  shall 
destroy  with  the  brightness  of  his  coming  :  even  him,  whose 
coming  is  after  the  working  of  Satan  with  all  power  and  signs 
and  lying  wonders,  and  with  all  deceivableness  of  unrighteous- 
ness in  them  that  perish ;  because  they  received  not  the  love 
of  the  truth,  that  they  might  be  saved.  And  for  this  cause 
God  shall  send  them  strong  delusion,  that  they  should  believe 
a  lie  :  that  they  all  might  be  damned  who  believed  not  the 
truth,  but  had  pleasure  in  unrighteousness.  But  we  are  bound 
to  give  thanks  alway  to  God  for  you,  brethren  beloved  of  the 
Lord,  because  God  hath  from  the  beginning  chosen  you  to 
salvation  through  sanctification  of  the  Spirit  and  belief  of  the 
truth  :  Avhereunto  he  called  you  by  our  gospel,  to  the  obtain- 
ing of  the  glory  of  our  Lord  Jesus  Christ." 

This  Epistle  bears  the  highest  evidence  of  its  divine  in- 
spiration, in  this  representation  which  it  contains  of  the  papal 
power,  under  the  characters  of  the  "  Man  of  sin,"  and  the 
*'  Mystery  of  iniquity."  The  true  Christian  worship  is,  the 
worship  of  the  one  only  God,  through  the  one  only  Mediator, 
the  man  Christ  Jesus  ;  and  from  this  worship  the  church  of 
Rome  has  most  notoriously  departed,  by  substituting  other 
mediators,  invocating  and  adoring  saints  and  angels,  wor- 
shipping images,  adoring  the  host,  &c.     Jt  follows,  therefore, 


OF  THE  SACRED  SCRIPTURES.  321 

that  "  the  man  of  sin"  is  the  Pope ;  not  only  on  account  of 
the  disgraceful  lives  of  many  of  them,  but  by  means  of  their 
scandalous  doctrines  and  principles  ;  dispensing  with  the  most 
necessary  duties,  selling  pardons  and  indulgences  for  the 
most  abominable  crimes,  and  perverting  the  worship  of  God 
to  the  grossest  superstition  and  idolatry.  He  also,  like  the 
false  apostle  Judas,  is  "the  son  of  perdition;"  whether 
actively,  as  being  the  cause  of  destruction  to  others,  or  pas- 
sively, as  being  devoted  to  destruction  himself.  "  He  op- 
poseih ;"  he  is  the  great  adversary  of  God  and  man  ;  perse- 
cuting and  destroying,  by  crusades,  inquisitions,  and  massa- 
cres, those  Christians  who  prefer  the  word  of  God  to  the 
authority  of  men.  "  He  exalteth  himself  above  all  that  is 
called  God,  or  is  worshipped  ;"  not  only  above  inferior  ma- 
gistrates, but  also  above  bishops  and  primates,  kings  and  em- 
perors ;  nay,  not  only  above  kings  and  emperors,  but  also 
above  Christ,  and  God  himself;  "  making  even  the  word  ot 
God  of  none  effect  by  his  traditions,"  forbidding  what  God 
has  commanded,  as  marriage,  the  use  of  the  Scriptures,  &c. ; 
and  commanding,  or  allowing,  what  God  has  forbidden,  as 
idolatry,  persecution,  &c.  "  So  that  he,  as  God,  sitteth  in 
the  temple  of  God,  showing  himself  that  he  is  God."  His 
*'  sitting  in  the  temple  of  God"  implies  plainly  his  having  a 
seat  in  the  Christian  church  :  and  he  sitteth  there,  "  as  God," 
especially  at  his  inauguration,  when  he  sits  upon  the  high 
altar  in  St.  Peter's  church,  and  makes  the  table  of  the  Lord 
his  footstool,  and  in  that  position  receives  adoration.  At  all 
times  he  exercises  divine  authority  in  the  church  ;  "  showing 
himself  that  he  is  God  ;"  affecting  divine  titles,  and  assert- 
ing that  his  decrees  are  of  the  same,  or  greater  authority, 
than  the  word  of  God.  The  foundation  of  popery  was  laid 
in  the  apostles'  days  ;  but  several  ages  passed  before  the 
building  was  completed,  and  "  the  man  of  sin  revealed,"  in 
full  perfection ;  when  that  "  which  hindered,"  the  Roman 
empire,  was  dissolved.  "  His  coming  is  after  the  energy  of 
Satan,  with  all  power,  and  signs,  and  lying  wonders,"  &c. 
and  does  it  require  any  particular  proof,  that  the  pretensions 
of  the  Pope,  and  the  corruptions  of  the  church  of  Rome,  are 
ail  supported  and  authorized  by  feigned  visions  and  miracles, 
by  pious  frauds,  and  impositions  of  every  kind  ?  But,  how 
much  soever  "  the  man  of  sin"  may  be  exalted,  and  how  long 
soever  he  may  reign,  yet,   at  last,  *'  the  Lord  shall  consume 


322  EVIDENCE  OF  THE  INSPIRATION 

him  with  the  Spirit  of  his  mouth,  and  shall  destroy  him  with 
the  brightness  of  his  coming." 

The  same  Anti-christian  power  is  denoted  by  the  Apostle 
in  1  Tim.  iv.  1-5.  "  Now  the  Spirit  speaketh  expressly, 
that  in  the  latter  times  some  shall  depart  from  the  faith,  giv- 
ijig  heed  to  seducing  spirits,  and  doctrines  of  devils  :  speak- 
ing lies  in  hypocrisy  ;  having  their  conscience  seared  with 
a  hot  iron  ;  forbidding  to  marry,  and  commanding  to  abstain 
from  meats,  which  God  hath  created  to  be  received  with 
thanksgiving  of  them  which  believe  and  know  the  truth.  For 
every  creature  of  God  is  good,  and  nothing  to  be  refused,  if 
ii  be  received  with  thanksgiving:  for  it  is  sanctified  by  the 
word  of  God  and  prayer." 

This  prophecy  is  manifestly  similar  in  the  general  subject 
to  that  in  the  second  Epistle  to  the  Thessalonians,  though  it 
differs  in  the  particular  circumstance :  and  exactly  corre- 
sponds with  that  of  the  prophet  Daniel  on  the  same  subject, 
(Dan.  xi.  38.)  This  important  prediction  might  be  more  cor- 
rectly rendered,  "  Now  the  Spirit  speaketh  expressly,  that 
in  the  latter  times  some  shall  apostatize  from  the  faith,  giv- 
ing heed  to  erroneous  spirits,  and  doctrines  concerning  de- 
mons, through  the  hypocrisy  of  liars,  having  their  con- 
sciences seared  with  a  hot  iron,  forbidding  to  marry,  and  com- 
manding to  abstain  from  meats,"  &c.  How  applicable  these 
particulars  are  to  the  corruptions  of  the  church  of  Rome  need 
scarcely  be  insisted  on.  The  worship  of  saints  and  angels 
in  that  church  is  essentially  the  same  with  the  worship  of 
demons  among  the  heathen  ;  which  has  been  established  in 
the  world  by  books  forged  in  the  name  of  the  apostles  and 
saints,  by  lying  legends  of  their  fives,  by  false  miracles, 
ascribed  to  their  relics,  and  by  fabulous  dreams  and  rela- 
tions ;  while  celibacy  was  enjoined  and  practised  under  pre- 
tence of  chastity,  and  abstinence  under  pretence  of  devotion. 
None  but  the  »Spirit  of  God  could  foresee  and  foretel  these 
remarkable  events. 

(24.)  Prophecies  respecting  the  seven  churches  of  Asia. 

^  1.  Concerning  the  church  of  Ephesus,  Rev.  ii.  1-7. 
Ephesus,  a  much  celebrated  city  of  lojiia,  in  Asia  Minor, 
and  the  metropolis  of  pro-consular  Asia,  was  situated  on  the 
river  Cayster,  and  on  the  side  of  a  hill,  about  35  miles  north 
of  Miletus,  40  south  of  Smyrna,  100  west  of  Laodieea,  and 
5  miles  from  the  iEgean  sea.     It  was  particularly  famous  for  a 


OF  THE  SACRED  SCRIPTURES.  32ti> 

magnificent  temple  of  Diana,  425  feet  long,  and  200  broad ; 
which  was  supported  by  127  columns  70  feet  high.  It  had 
become  a  ruinous  place  when  the  emperor  Justinian  filled 
Constantinople  with  its  statues,  and  raised  the  church  of  St. 
Sophia  on  its  columns,  A.  D.  528-566  ;  and  all  that  remains 
of  this  once  splendid  city,  about  half  a  mile  from  the  village 
of  Aiasaluck,  when  visited  by  Dr.  Chandler,  was  inhabited 
by  "  a  few  Greek  peasants,  living  in  extreme  w^retchedness, 
dependance,  and  insensibility."  An  American  clergyman 
who  visited  it  in  1821,  says,  "  not  a  human  being  lives  in 
Ephesus  ;  and  at  Aiasaluck  there  are  merely  a  few  Turkish 
huts."  The  candlestick  has  now  been  removed  out  of  its 
place. 

§  2.  Concerning  the  church  of  Srmjrna,  Rev.  ii.  8-11. 
Smyrna,  now  Ismir,  is  a  celebrated  city  of  Asia  Minor,  situ- 
ated on  the  shore  of  the  iEge.an  sea,  about  183  miles  W.  by 
S.  of  Constantinople,  100  miles  N.  of  Rhodes,  and  between  40 
and  45  miles  N.  W.  of  Ephesus,  in  kit.  38^  29'  N.  and  long. 
27°  25'  E.  It  is  at  present  about  four  miles  in  circumference, 
extending  about  a  mile  along  the  shore,  and  has  a  very  hand- 
some appearance  ;  its  population  is  about  120,000  souls. 

§  3.  Concerning  the  church  of  Pergamos,  Rev.  ii.  12-17. 
Pergamos,  now^  Bergamo,  the  ancient  metropolis  of  Mysia,  and 
the  residence  of  the  Attalian  kings,  is  situated  on  the  river 
Caicus,  about  60  miles  north  of  Smyrna,  long.  27°  E.  lat.  39° 
W  N.  It  still  retains  some  measure  of  its  ancient  import- 
ance ;  containing  a  population  of  about  15,000  souls  ;  and 
having  nine  or  ten  mosques,  two  churches,  and  one  syna- 
gogue. 

§  4.  Concerning  the  church  of  Thyatira,  Rev.  ii.  18-29. 
Thyatira,  now  Ak-hissar,  is  situated  on  a  branch  of  the  Cai- 
cus, in  an  extensive  plain,  between  Pergamos  and  Sardis,  48 
miles  S.  E.  of  the  former,  and  10  hours  N.  W.  of  the  latter, 
and  about  long.  27°  49'  E.,  lat.  38°  45'  N.  It  consists  of 
about  1000  houses  and  200  or  300  huts,  nine  mosques,  one 
Greek  church,  and  one  Armenian  ;  but  the  streets  are  narrow 
and  dirty,  and  every  thing  marks  poverty  and  degradation. 

§  5.  Concerning  the  church  of  Sardis,  Rev.  iii.  1-7.  Sar- 
dis, the  once  proud  capital  of  Lydia,  and  the  residence  of  its 
opulent  monarchs,  is  now  reduced  to  a  wretched  Turkish  vil- 
lage called  Sart,  the  habitation  of  herdsmen,  buffaloes,  and 
oxen,  situated  at  the  foot  of  mount  Tmolus,  on  the  banks  of 
the  Pactolus,  between  thirty  and  forty  miles  east  from  Smyrna, 


324  EVIDENCE    OF    THE    INSPIRATION 

about  long.  28°  5'  E.,  and  lat.  38°  25^  N.  The  ruins  of  Sar- 
dis  are  peculiarly  grand,  and  lift  up  their  heads,  as  if  to  assert 
their  ancient  glory  ;  but  it  now  contains  not  a  single  Christian 
family. 

§  6.  Concerning  the  church  of  Philadelphia,  Rev.  iii.  8-14. 
Philadelphia,  so  called  from  its  founder  Attains  Philadelphus, 
still  exists  in  the  town  called  Allah-shehr,  "  the  city  of  God," 
— "  a  column  in  a  scene  of  ruins."  It  is  situated  on  the  slopes 
of  three  or  four  hills,  the  roots  of  mount  Tmolus,  by  the  river 
Cogamus,  27  miles  E.  S.  E.  from  Sardis,  about  long.  28°  40', 
lat.  38°  23^.  The  number  of  houses  is  said  to  be  about  3000, 
of  which  250  are  Greek,  the  rest  Turkish  ;  and  the  Christians 
have  25  places  of  worship,  5  of  them  large  and  regular 
churches,  a  resident  bishop,  and  20  inferior  clergy. 

§  7.  Concerning  the  church  of  Laodicea,  Rev.  iii.  15-19. 
Laodicea  and  Hierapolis  were  both  cities  of  Phrygia  in  Asia 
Minor,  between  which,  and  equidistant  from  each,  was  situated 
Colosse.  Laodicea  was  situated  near  the  Lycus,  about  63 
miles  east  of  Ephesus  ;  and  became  one  of  the  largest  and 
richest  towns  in  Phrygia,  vying  in  power  with  the  maritime 
cities.  It  is  now  called  Eski-hissar,  the  old  castle  ;  and  be- 
sides the  whole  surface  within  the  city's  wall  being  strewed 
with  pedestals  and  fragments,  the  ruins  of  an  amphitheatre,  a 
magnificent  odeum,  and  other  public  buildings,  attest  its  for- 
mer splendor  and  magnificence.  But,  when  visited  by  Dr. 
Chandler,  all  was  silence  and  solitude  ;  and  a  fox,  first  dis- 
covered by  his  ears  peeping  over  a  brow,  was  the  only  in- 
habitant of  Laodicea. 

(25.)  The  prophecies  concerning  the  church  and  the  world 
contained  in  the  Revelation  of  St.  John. 

§  1.  The  opening  of  the  seven  seals. 

(i.)  The  first  seal,  Rev.  6.  1,2.  "  And  I  saw  when  the 
Lamb  opened  one  of  the  seals,  and  I  heard,  as  it  were  the 
noise  of  thunder,  one  of  the  four  beasts  saying.  Come  and  see. 
And  I  saw,  and  behold  a  white  horse  ;  and  he  that  sat  on  him 
had  a  bow ;  and  a  crown  was  given  unto  him  :  and  he  went 
forth  conquering,  and  to  conquer."  This  seems  to  be  a  re- 
presentation of  the  person  and  dignity  of  Christ,  and  the  mild 
and  beneficent  triumphs  of  his  Gospel  over  all  the  powers 
of  paganism.  Accordingly,  accurate  historians  are  of  opinion, 
that  Christianity  spread  more  rapidly  and  extensively  just 
fter  this  time  (A.  D.  96).  than  it  had  done  before. 


OF  THE  SACRED  SCRIPTURES.  326 

(ii.)  The  second  seal,  Rev.  6.  3,  4.  *'  And  when  he  had 
opened  the  second  seal.  I  heard  the  second  beast  say,  Come 
and  see.  And  there  went  out  another  horse  that  was  red  : 
and  power  was  given  to  him  that  sat  thereon  to  take  peace 
from  the  earth,  and  that  they  should  kill  one  another  ;  and 
there  was  given  unto  him  a  great  sword."  This  refers  to  the 
divine  judgments  of  God  on  the  enemies  of  Christianity  under 
Trajan  and  lladrian,  from  A.  D.  100  to  138,  in  which  periuJ, 
by  the  most  horrid  wars  and  slaughters,  580,000  Jews,  and 
even  a  greater  number  of  Greeks  and  Romans,  are  computed 
to  have  perished. 

(iii.)  'J'he  third  seal.  Rev.  6.  5,  6.  "And  when  he  had 
opened  the  third  seal,  I  heard  the  third  beast  say,  Come  and 
see.  And  I  beheld,  and  lo,  a  black  horse  ;  and  he  that  sat 
on  him  had  a  pair  of  balances  in  his  hand.  And  I  heard  a 
voice  in  the  midst  of  the  four  beasts  say,  A  measure  of  wheat 
for  a  penny,  and  three  measures  of  barley  for  a  penny ; 
and  see  thou  hurt  not  the  oil  and  the  wine."  This  indicates 
the  dreadful  scarcities  with  which  Christ  fought  against  the 
enemies  of  his  church,  in  the  time  of  the  Antonines,  from  A. 
D.  138  to  193  ;  during  which,  all  the  care  of  the  emperors 
and  their  ministers  could  only  just  prevent  the  horrors  of  en- 
tire famine.  The  word  "  measure,"  choenix,  signifies  a  mea- 
sure containing  one  wine  quarts  and  the  twelfth  part  of  a  quart. 
This  measure  was  one  man's  daily  allowance,  as  a  penny, 
7^J.,  was  his  daily  wages. 

(iv.)  The  fourth  seal,  Rev.  6.  7,  8.  "  And  when  he  had 
opened  the  fourth  seal,  I  heard  the  voice  of  the  fourth  beast 
say.  Come  and  see.  And  I  looked  and  behold  a  pale  horse  : 
and  his  name  that  sat  on  him  was  Death,  and  Hell  followed 
with  him.  And  power  was  given  unto  them  over  the  fourth 
part  of  the  earth,  to  kill  with  sword,  and  with  hunger,  and 
with  death,  and  with  the  beasts  of  the  earth."  This  seal  de- 
scribes the  dreadful  punishment  of  the  persecuting  Roman 
empire,  by  sword,  pestilence,  and  famine,  from  about  A.  D. 
211  to  270. 

(v.)  The  fifth  seal,  Rev.  vi.  9-11.  "And  when  he  had 
opened  the  fifth  seal,  I  saw  under  the  altar  the  souls  of  them 
that  were  slain  for  the  word  of  God,  and  for  the  testimony 
which  they  held.  And  they  cried  with  a  loud  voice,  saying, 
How  long,  O  Lord,  holy  and  true,  dost  thou  not  judge  and 
avenge  our  blood  on  them  that  dwell  on  the  earth?  And 
white  robes  were  given  unto  every  one  of  them ;  and  it  was 

28 


326  EVIDENCE    OF    THE    INSPIRATION 

said  unto  them,  that  they  should  rest  yet  for  a  little  season, 
until  their  fellow-servants  also  and  their  brethren,  that  should 
be  killed  as  they  were,  should  be  fulfilled."  This  seal  seems 
a  prediction  of  the  terrible  persecution  under  Dioclesian  and 
Maximian,  from  A.  D.  270  to  304,  which  lasted  longer,  and  was 
far  more  bloody,  than  any  or  all  by  which  it  was  preceded, 
whence  it  was  called  "  the  era  of  the  martyrs." 

(vi.)  The  sixth  seal.  Rev.  vi.  12-19.  "And  I  beheld  when 
he  had  opened  the  sixth  seal,  and  lo,  there  was  a  great  earth- 
quake ;  and  the  sun  became  black  as  sackcloth  of  hair,  and 
the  moon  became  as  blood  ;  and  the  stars  of  heaven  fell  unto 
the  earth,  even  as  a  fig-tree  casteth  her  untimely  figs,  when 
she  is  shaken  of  a  mighty  wind.  And  the  heaven  departed 
as  a  scroll  when  it  is  rolled  together ;  and  every  mountain 
and  island  were  moved  out  of  their  places.  And  the  kings 
of  the  earth,  and  the  great  men,  and  the  rich  men,  and  the 
chief  captains,  and  the  mighty  men,  and  every  bondman,  and 
every  freeman,  hid  themselves  in  the  dens  and  in  the  rocks 
of  the  mountains  ;  and  said  to  the  mountains  and  rocks,  Fall 
on  us,  and  hide  us  from  the  face  of  him  that  sitteth  on  the 
throne,  and  from  the  wrath  of  the  Lamb  ;  for  the  great  day 
of  his  wrath  is  come ;  and  who  shall  be  able  to  stand  ?" 
This  was  an  emblem  of  great  revolutions  in  the  civil  and  re- 
ligious state  of  the  world,  attended  by  vast  commotions  of 
every  kind  ;  and  represents  the  total  subversion  of  the  per- 
secuting power  by  the  victories  of  Constantine,  and  by  his 
accession  to  the  imperial  throne,  and  the  entire  and  universal 
change  v/hich  took  place  at  that  time,  from  A.  D.  304  to  323. 
The  great  lights  of  the  heathen  world  were  eclipsed  and  ob- 
scured— the  heathen  emperors  and  Caesars  were  slain,  the 
heathen  priests  and  augurs  extirpated,  and  heathen  officers 
and  magistrates  removed,  the  heathen  temples  demolished, 
and  their  revenues  appropriated  to  better  uses.  The  seventh 
chapter  is  a  continuation  of  the  sixth  seal  ;  and  is  a  descrip- 
tion of  the  state  of  the  church  in  the  time  of  Constantine,  of 
the  peace  and  protection  it  should  enjoy  under  the  civil 
powers,  and  of  the  great  accession  that  there  should  be  made 
to  it,  both  of  the  Jews  and  Gentiles.  Eusebius  and  Lactantius, 
who  were  contemporary  writers,  bear  their  testimony  to  the 
completion  of  this  prophecy ;  and  one  of  the  medals  of  Con- 
stantine, bearing  on  the  reverse  beata  tranquillitas,  "  blessed 
tranquillity,"  is  a  confirmation  of  their  testimony.  All  the 
historians  who  have  written  of  these  times  also  bear  witness 


OF   THE   SACRED   SCRIPTI7RES.  327 

of  the  vast  numbers  both  of  Jews  and  Gentiles  who  were 
converted  to  the  Christian  religion.  See  Sulpicius  Severus, 
1.  ii.  p.  100.  Socrat.  Hist.  1.  i.  c.  15-20.  Sozomen.  1.  ii.  c. 
5-8,  &c. 

(vii.)  The  seventh  seal,  and  the  seven  trumpets  which  it 
comprised,  Rev.  8.  1-6. 

(^  1.)  The  first  trumpet.  Rev.  viii.  7.  "The  first  angel 
sounded,  and  there  followed  hail  and  fire  mingled  with  blood, 
and  they  were  cast  upon  the  earth  :  and  the  third  part  of  trees 
was  burnt  up,  and  all  green  grass  was  burnt  up."  This  re- 
fers to  the  irruptions  of  the  barbarous  nations  into  the  Roman 
empire,  from  A.  D.  338  to  412  ;  and  principally  to  the  in- 
cursions of  the  Goths  under  Alaric,  who,  after  spreading 
desolation  by  fire  and  sword  throughout  the  provinces,  took 
and  plundered  Rome,  A.  D.  410,  and  slew  all,  without  dis- 
tinction of  rank,  sex,  or  age. 

{^  2.)  The  second  trumpet.  Rev.  viii.  8,  9.  "  And  the 
second  angel  sounded,  and  as  it  were  a  great  mountain  burn- 
ing with  fire  was  cast  into  the  sea  :  and  the  third  part  of  the 
sea  became  blood  ;  and  the  third  part  of  the  creatures  which 
were  in  the  sea,  and  had  life,  died  ;  and  the  third  part  of  the 
ships  were  destroyed."  This  is  an  emblem  of  a  mighty 
destructive  warrior  ;  and  seems  to  refer  to  Attila  and  his 
Huns,  who,  after  Alaric,  ravaged  the  empire  during  14  years, 
massacring,  plundering,  and  destroying  all  before  him  in  the 
most  barbarous  manner.  This  period  probably  includes  the 
calamities  which  befell  the  empire  from  A.  D.  412  to  450. 

(^  3.)  The  third  trumpet.  Rev.  viii.  10,  11.  "And  the 
third  angel  sounded,  and  there  fell  a  great  star  from  heaven, 
burning  as  it  were  a  lamp,  and  it  fell  upon  the  third  part  of 
the  rivers,  and  upon  the  fountains  of  waters  ;  and  the  name 
of  the  star  is  called  Wormwood :  and  the  third  part  of  the 
waters  became  wormwood  ;  and  many  men  died  of  the  waters, 
because  they  were  made  bitter."  This  seems  to  refer  to 
Genseric,  who,  soon  after  xA-ttila's  retreat,  unexpectedly  in- 
vaded the  empire  with  300,000  Vandals  and  Moors,  besieged 
and  took  Rome,  and  abandoned  it  to  the  ravages  of  his  troops, 
from  A.  D.  450  to  456.  As  this  assault  was  made  on  the 
source  of  the  Roman  power  and  prosperity,  and  as  he  was  a 
bigoted  Arian,  and  a  cruel  persecutor  of  the  orthodox,  he  may 
ius\]y  be  said  to  poison  the  fountains. 

(^  4.)  The  fourth  trumpet,  Rev.  viii.  12,  13.  "And  the 
fourth  angel  sounded,  and  the  third  part  of  the  sun  was  smitten, 


328  EVIDENCE    OF    THE    INSPIRATION 

and  the  thivd  part  of  the  moon,  and  the  third  part  of  the  stars  ; 
so  as  the  third  part  of  them  was  darkened,  and  the  day  shone 
not  for  a  third  part  of  it,  and  the  night  likewise.  And  I  be- 
held, and  heard  an  angel  flying  through  the  midst  of  heaven, 
saying  with  a  loud  voice,  Wo,  wo,  wo,  to  the  inhabiters 
of  the  earth,  by  reason  of  the  other  voices  of  the  trumpet  of 
the  three  angels,  which  are  yet  to  sound  !"  The  splendor 
of  the  Roman  sun,  after  the  ravages  of  Genseric,  shone  with 
a  feeble  and  expiring  light,  during  eight  short  and  turbulent 
reigns,  till  it  was  extinguished  by  Odoacer,  king  of  the  Heruli, 
under  Momyllus,  called  in  derision  Augustulus,  or  the  little 
Augustus,  A.  D.  476,  and  its  subordinate  luminaries,  which 
faintly  shone  in  the  senate  and  consuls,  expired,  after  several 
changes,  in  A.  D.  566  ;  when  the  whole  form  of  the  ancient 
government  was  subverted,  and  Rome  itself  was  reduced, 
from  being  the  empress  of  the  world,  to  a  poor  dukedom, 
tributary  to  the  Exarch  of  Ravenna. 

(^  5.)  The  fifth  trumpet,  Rev.  ix.  1-12.  "  And  the  fifth 
angel  sounded,  and  I  saw  a  star  fall  from  heaven  unto  the 
earth  :  and  to  him  was  given  the  key  of  the  bottomless  pit. 
And  he  opened  the  bottomless  pit ;  and  there  arose  a  smoke 
out  of  the  pit,  as  the  smoke  of  a  great  furnace  ;  and  the  sun 
and  the  air  were  darkened  by  reason  of  the  smoke  of  the  pit. 
And  there  came  out  of  the  smoke  locusts  upon  the  earth  :  and 
unto  them  was  given  power,  as  the  scorpions  of  the  earth  have 
power.  And  it  was  commanded  them  that  they  should  not 
hurt  the  grass  of  the  earth,  neither  any  green  thing,  neither 
any  tree  ;  but  only  those  men  which  have  not  the  seal  of  God 
in  their  foreheads."  The  "  fallen  star,"  probably  denotes  the 
bishop  and  church  of  Rome,  which,  by  the  corruptions  of 
which  it  was  the  source,  centre,  and  principal  support,  opened 
the  door  for  Mohammed  and  his  imposture,  which  is  repre- 
sented by  the  smoke  ascending  from  the  bottomless  pit.  The 
locusts  are  the  great  armies  of  Arabians,  which  the  impostor 
raised,  to  spread  desolation  through  the  nations  ;  and  it  is  re- 
markable, that  when  Yezed  was  marching  his  army  to  invade 
Syria,  Abubeker  charged  him,  to  destroy  no  palm-trees,  nor 
burn  any  fields  of  corn,  to  cut  down  no  fruit-trees,  nor  do  any 
mischief  to  cattle,  only  such  as  he  killed  to  eat.  The  injury 
was  to  be  done  "  only  to  those  men  which  have  not  the  seal 
of  God  in  their  foreheads,"  i.  e.  corrupt  and  idolatrous  Chris- 
tians ;  against  whom  the  Saracens  chiefly  prevailed.  "  And 
to  them  it  was  given  that  they  should  not  kill  them."     That 


OF    THE    SACRED    SCRIPTURES.  329 

is,  should  not  kill  them  as  a  political  body,  state,  or  empire ; 
and  accordingly,  however  they  desolated  the  Greek  and  Latin 
churches,  they  could  not  extirpate  them,  nor  gain  possession 
of  the  empire.  "  But  that  they  should  be  tormented  five 
months."  Five  prophetical  months,  each  consisting  of  30 
days,  and  each  day  denoting  a  year,  amount  to  150  years ; 
and  accordingly,  from  the  time  that  Mohammed  began  to  pro- 
pagate his  imposture,  A.  D.  612,  to  the  building  of  Bagdad, 
when  they  ceased  from  their  ravages,  A.  D.  763,  are  just  150 
years.  "  And  their  torment  was  as  the  torment  of  a  scorpion, 
when  he  striketh  a  man.  And  in  those  days  shall  men  seek 
death,  and  shall  not  find  it ;  and  shall  desire  to  die,  and  death 
shall  flee  from  them.  And  the  shapes  of  the  locusts  were  like 
unto  horses  prepared  unto  battle  ;  and  on  their  heads  were 
as  it  were  crowns  like  gold,  and  their  faces  w^ere  as  the  faces 
of  men,"  &c. 

(§  6.)  The  sixth  trumpet,  Rev.  ix.  13-21.  "  And  the  sixth 
angel  sounded,  and  I  heard  a  voice  from  the  four  horns  of  the 
golden  altar  which  is  before  God,  saying  to  the  sixth  angel 
which  had  the  trumpet.  Loose  the  four  angels  which  are 
bound  in  the  great  river  Euphrates.  And  the  four  angels 
were  loosed,  which  were  prepared  for  an  hour,  and  a  day,  and 
a  month,  and  a  year,  for  to  slay  the  third  part  of  men,  i\.nd 
the  number  of  the  army  of  the  horsemen  were  two  hundred 
thousand  thousand  :  and  I  heard  the  number  of  them.  And 
thus  I  saw  the  horses  in  the  vision,  and  them  that  sat  on  them, 
having  breastplates  of  fire,  and  of  jacinth,  and  brimstone  ;  and 
the  heads  of  the  horses  were  as  the  heads  of  lions,  and  out  of 
their  mouths  issued  fire  and  smoke  and  brimstone."  "  Breast- 
plates of  fire,  jacinth,  and  brimstone."  This  appears  to  point 
out  the  scarlet,  blue,  and  yellow  colors,  for  which  the  Turks 
have  always  been  remarkable.  The  "  four  angels  bound  in 
the  Euphrates"  denote  their  four  sultanies  bordering  on  that 
river,  where  they  were  confined  till  after  the  period  of  the 
Crusades.  The  time  for  which  they  were  prepared,  "  an  hour, 
and  a  day,  and  a  month,  and  a  year,"  computing  a  year  for 
each  day,  amounts  to  391  years,  15  days  ;  and  from  their  first 
conquest  over  the  Christians,  A.  D.  1281,  to  the  taking  of 
Cameniec  from  the  Poles,  A.  D.  1672,  which  was  the  last 
conquest  by  which  their  dominion  was  extended,  is  exactly 
that  period.  "  By  these  three  was  the  third  part  of  men  kill- 
ed, by  the  fire,  and  by  the  smoke,  and  by  the  brimstone,  which 
i  ssued  out  of  their  mouths.    For  their  power  is  in  their  mouth, 

28* 


'i'iiO  EVIDENCE  OF    THE    INSPIRATION 

and  in  their  tails  :  for  their  tails  were  like  unto  serpents,  and 
had  heads,  and  with  them  they  do  hurt.  And  the  rest  of  the 
men  which  were  not  killed  by  these  plagues  yet  repented  not 
of  the  works  of  their  hands,  that  they  should  not  worship 
devils,  and  idols  of  gold,  and  silver,  and  brass,  and  stone,  and 
of  wood  :  which  neither  can  see,  nor  hear,  nor  walk  :  neither 
repented  they  of  their  murders,  nor  of  their  sorceries,  nor  of 
their  fornication,  nor  of  their  thefts."  That  is,  those  of  the 
Latin  and  Greek  churches,  who  escaped  destruction,  still  per- 
sisted in  their  idolatrous  worship  of  demons,  &c. 

The  prophecy  contained  in  the  little  hook,  Rev.  x.  This 
little  book  was  a  kind  of  appendix  to  the  larger  book,  and  ap- 
pears to  have  contained  the  former  part  of  the  succeeding 
chapter  (ch.  xi.  1-14) ;  which  is  an  important  supplement  to 
the  ninth  chapter,  as  it  gives  a  general  account  of  the  state  of 
the  western  church,  and  all  connected  with  it,  during  the  pe- 
riod of  the  fifth  and  sixth  trumpets. 

The  prophesying  of .  the  two  loitiiesscs  in  sackcloth^  Rev.  xi. 
"  And  there  was  given  me  a  reed  like  unto  a  rod  :  and  the 
angel  stood,  saying.  Rise  and  measure  the  temple  of  God,  and 
the  altar,  and  them  that  worship  therein."  This  denoted,  that 
during  the  predicted  period,  there  should  be  a  small  number 
of  true  Christians,  who  conformed  to  the  rule  and  measure  of 
God's  word.  "  But  the  court  which  is  without  the  temple 
leave  out,  and  measure  it  not ;  for  it  is  given  unto  the  Gentiles  : 
and  the  holy  city  shall  they  tread  under  foot  forty  and  two 
months.  And  I  will  give  power  unto  my  two  witnesses,  and 
they  shall  prophesy  a  thousand  two  hundred  and  threescore 
days,  clothed  in  sackcloth,"  &c.  The  court  of  the  temple  be- 
ing "  given  to  the  Gentiles,"  intimates,  that  the  greater  part 
should  be  only  Christians  in  name,  but  Gentiles  in  wickedness, 
idolatry,  and  persecution  ;  which  should  continue  42  months, 
or  1260  prophetical  days,  or  years,  during  which  a  succession 
of  witnesses  should  be  raised  up  to  bear  testimony  to  the 
truth.  This  refers  to  the  idolatry  and  tyranny  of  the  church 
of  Rome  j  and  is  probably  to  be  dated  from  the  time  the  pope 
became  universal  bishop,  A.  D.  606,  or  when  he  was  estab- 
lished a  temporal  prince,  A.  D.  756. 

The  persecutiojis  of  the  dragon  and  beast.  Rev.  xii.,  xiii. 
1-10.  "  And  I  stood  upon  the  sand  of  the  sea,  and  saw  a 
beast  rise  up  out  of  the  sea,  having  seven  heads  and  ten 
horns,  and  upon  his  horns  ten  crowns,  and  upon  his  heads 
the  name  of  blasphemy.     And  the  beast  which  I  saw  was  like 


OF    THE    SACRED    SCRIPTURES.  331 

unto  a  leopard,  and  his  feet  were  as  the  feet  of  a  bear,  and 
his  mouth  as  the  mouth  of  a  lion  :  and  the  dragon  gave  hinn 
his  power,  and  his  seat,  and  great  authority.  And  I  saw- 
one  of  his  heads  as  it  were  wounded  to  death  ;  and  his  deadly- 
wound  was  healed  :  and  all  the  world  wondered  after  the 
beast.  And  they  worshipped  the  dragon  which  gave  power 
unto  the  beast :  and  they  worshipped  the  beast,  saying, 
V/ho  is  like  unto  the  beast:  who  is  able  to  make  war 
with  him  ?  And  there  was  given  unto  him  a  mouth  speaking 
^reat  things  and  blasphemies  ;  and  power  was  given  unto 
him  to  continue  forty  and  two  months,"  &lc.  This  beast,  the 
same  as  Daniel's  fourth  beast  (Dan.  7.  7),  is  the  Roman  or 
Latin  empire,  whose  capital  was  seated  on  seven  hills,  was 
divided  into  ten  kingdoms,  and  received  its  power  from  "  the 
dragon,"  or  the  idolatrous  heathen  empire.  Both  imperial 
and  papal  Rome  have  arrogated  to  themselves  the  most  blas- 
phemous titles  ;  and  the  number  of  pious  Christians  who  have 
fallen  a  sacrifice  to  the  latter  is  incalculable.  The  term,  of 
his  power  also  exactly  coincides  with  that  during  which  "  the 
two  witnesses  prophesied  in  sackcloth,"  (ch.  11.  3.) 

The  second  beast,  Rev.  13.  11-18.  "  And  I  beheld  another 
beast  coming  up  out  of  the  earth  ;  and  he  had  two  horns  like  a 
lamb,  and  he  spake  as  a  dragon.  And  he  exerciseth  all  the 
power  of  the  first  beast  before  him,  and  causeth  the  earth 
and  them  which  dwell  therein  to  worship  the  first  beast, 
whose  deadly  wound  was  healed.  And  he  doeth  great  won- 
ders, so  that  he  maketh  fire  come  down  from  heaven  on  the 
earth  in  the  sight  of  men,  and  deceiveth  them  that  dwell  on 
the  earth  by  the  means  of  those  miracles  which  he  had 
j>ower  to  do  in  the  sight  of  the  beast ;  saying  to  them  that 
dwell  on  the  earth,  that  they  should  make  an  image  to  the 
beast,  which  had  the  wound  by  a  sword,  and  did  live.  And 
he  had  power  to  give  life  unto  the  image  of  the  beast,  that 
the  image  of  the  beast  should  both  speak,  and  cause  that  as 
many  as  would  not  worship  the  image  of  the  beast  should  be 
killed.  And  he  caused  all,  both  small  and  great,  rich  and 
poor,  free  and  bond,  to  receive  a  mark  in  their  right  hand,  or 
in  their  foreheads  ;  an*d  that  no  man  might  buy  or  sell,  save 
he  that  had  the  mark,  or  the  name  of  the  beast,  or  the  num- 
ber of  his  name.  Here  is  wisdom.  Let  him  that  hath  un- 
derstanding count  the  number  of  the  beast :  for  it  is  the  num- 
ber of  a  man  ;  and  his  number  is  Six  hundred  threescore  and 
six."     This  second   beast  is  the   spiritual  Latin  empire,  or 


3^  EVIDENCE   OF    THE    INSPIRATION 

the  Roman  hierarchy,  or  body  of  the  clergy  regular  and  se- 
cular, denoted  by  its  two  horns  ;  with  which  its  pretended 
miracles,  image  worship,  mark  of  the  cross,  excommuni- 
cations from  secular  privileges,  and  name  agree.  The  lat- 
ter, whether  we  take  Aarsivosi  Latcinos,  or  n'i'i?2Tn,  Romiith, 
or  ,,  KarivT)  paai\ctay  "  the  Latin  kingdom,"  equally  amounts 
to  666. 

The  state  of  the  church  in  the  wilderness,  and  the  reforma' 
tion  from,  and  fall  of  Popery,  Rev.  xv.  This  chapter  con- 
tains a  vision  of  the  true  "  church,  in  the  wilderness,"  during 
the  period  of  the  domination  of  the  beast  and  its  image,  and  the 
emblematical  representations  of  the  progressive  reformation 
from  popery.  The  first  angel  (v.  6,  7)  probably  refers  to  tho 
dawning  of  the  reformation  in  the  12th,  13th,  and  14th  cen- 
turies, particularly  to  the  Waldenses  and  Albigenses ;  the 
second  (ver.  8),  to  the  Bohemians,  with  John  Huss  and 
Jerome  of  Prague,  in  the  15th  century ;  and  the  third,  to 
Luther  and  his  coadjutors,  who  protested  against  popery  as 
a  damnable  religion.  But  the  voices  of  these  angels  not 
having  due  influence  and  effect,  the  judgments  of  God,  :is 
here  represented,  will  overtake  the  beast  and  its  adherenls. 
These,  as  well  as  the  events  in  the  following  chapter,  evi- 
dently appear  to  be  still  future. 

(§  7.)  The  pouring  out  of  the  seven  vials  of  the  wrath  of 
God,  comprehended  under  the  seventh  trumpet,  Rev.  xvi. 
This  chapter  introduces  the  seven  vials,  all  of  which  are 
comprehended  under  the  seventh  trumpet,  as  the  seven 
trumpets  were  included  under  the  seventh  seal ;  for  they 
contain  "the  seven  last  plagues,"  in  which  "  is  filled  up  the 
wrath  of  God,"  on  the  persecuting  idolatrous  power.  Not 
only  the  concinnity  of  this  prophecy  requires  this  order, 
but  if  these  plagues  be  not  the  last  wo,  it  is  nowhere  de- 
scribed ;  while  the  many  fruitless  attempts  made  to  explain 
them,  plainly  show  that  the  hand  of  time  must  be  the  in- 
terpreter. 

The  vision  of  the  great  ichore.  Rev.  xvii.  "And  there 
came  one  of  the  seven  angels  which  had  the  seven  vials,  and 
talked  with  me,  saying  unto  me,  Come  hither  j  I  will  show 
unto  thee  the  judgment  of  the  great  whore  that  sittelh  upon 
many  waters  :  with  whom  the  kings  of  the  earth  have  com- 
mitted fornication,  and  the  inhabitants  of  the  earth  have  been 
made  drunk  with  the  wine  of  her  fornication."  Whoredom 
in  Scripture  frequently  denotes  idolatry  ;  and  how  many  kings 


OF  THE  SACRED  SCRIPTURES.  333 

and  nations  has  Papal  Rome  intoxicated  "  with  the  wine 
of  her  fornications  !"  By  the  most  subtle  insinuations  and 
politic  management,  she  has  obtained  and  preserved  her 
ascendency ;  attaching  them  to  her  usurped  authority  in 
blind  submission,  inducing  them  to  conform  to  her  idola- 
tries, and  intoxicating  and  maddening  multitudes,  by  their 
zeal  for  that  church,  to  murder  their  unoffending  neighbors 
by  tens  of  thousands  !  "  So  he  carried  me  away  in  the  spirit 
into  the  wilderness."  The  desolate  state  of  the  true  church 
of  Christ.  "And  I  saw  a  woman  sit  upon  a  scarlet  colored 
beast,  full  of  names  of  blasphemy,  having  seven  heads  and 
ten  horns."  Doubtless  the  church  of  Rome,  as  she  sits  upon, 
or  rules  over  the  beast,  which  is  the  Latin  empire,  or  the 
temporal  power  by  which  she  is  supported.  "  And  the  wo- 
man was  arrayed  in  purple  and  scarlet  color,  and  decked  with 
gold  and  precious  stones  and  pearls,  having  a  golden  cup  in 
her  hand  full  of  abominations  and  filthiness  of  her  fornica- 
tion." Purple  and  scarlet  are  the  distinguishing  colors  of 
popes  and  cardinals,  as  well  as  of  emperors  and  senators  ;  and 
who  can  find  adequate  language  to  describe  the  pride,  splendor, 
and  magnificence  of  the  church  of  Rome  !  "  And  upon  her 
forehead  was  a  name  written.  Mystery,  Babylon  the  Great, 
the  mother  of  harlots  and  abominations  of  the  earth."  Her 
religion  is  "  a  mystery  of  iniquity  ;"  and  her  very  title  of  "  the 
Roman  Catholic,"  or  universal  "  church,"  entitles  her  to  the 
name  of  "  Mystery,  Babylon  the  Great."  It  is  asserted  by 
several  writers  of  good  authority,  that  before  the  Reformation, 
the  word  Mystery  was  written  in  letters  of  gold  on  the  front 
of  the  Pope's  mitre.  "  And  I  saw  the  woman  drunken  with 
the  blood  of  the  saints,  and  with  the  blood  of  the  martyrs  of 
Jesus  :  and  when  I  saw  her  I  wondered  with  great  admira- 
tion. And  the  angel  said  unto  me.  Wherefore  didst  thou  mar- 
vel ?  I  will  tell  thee  the  mystery  of  the  woman,  and  of  the 
beast  that  carrieth  her,  which  hath  the  seven  heads  and  ten 
horns.  The  beast  that  thou  savvest  was,  and  is  not ;  and 
shall  ascend  out  of  the  bottomless  pit,  and  go  into  perdition  : 
and  they  that  dwell  on  the  earth  shall  wonder,  whose  names 
were  not  written  in  the  book  of  life  from  the  foundation  of  the 
world,  when  they  behold  the  beast  that  was,  and  is  not,  and 
yet  is."  The  Roman  empire  was  the  beast,  or  idolatrous 
persecuting  power,  when  under  the  Pagan  emperors  ;  it  ceased 
to  be  so,  when  it  became  Christian  :  and  became  so  again 
under  the   Roman  pontiffs,  and  shall  "go  into  perdition." 


334  EVIDENCE   OF    THE   INSPIRATION 

"  And  here  is  the  mind  which  hath  wisdom.  The  seven  heads 
are  seven  mountains,  on  which  the  woman  sitteth.  And  there 
are  seven  kings  ;  five  are  fallen,  and  one  is,  and  the  other  is 
not  yet  come  j  and  when  he  cometh,  he  must  continue  a  short 
space.  And  the  beast  that  was,  and  is  not,  even  he  is  the 
eighth,  and  is  of  the  seven,  and  goeth  into  perdition."  The 
seven  kings  are  seven  forms  of  government,  which  subsisted 
among  the  Romans.  The  "  five  fallen"  are  kings,  consuls, 
dictators,  decemvirs,  and  military  tribunes  ;  the  sixth,  "  the 
one  that  is,"  is  the  power  of  the  Caesars,  or  emperors  ;  and 
the  seventh  is  probably  the  exarch  of  Ravenna,  or  the  duke- 
dom of  Rome.  If  this  be  reckoned  a  distinct  form  of  govern- 
ment, then  the  beast  is  "  the  eighth,"  but  if  it  be  deemed 
too  inconsiderable  to  be  reckoned  a  distinct  head,  he  "  is  of 
the  seven  ;"  but  whether  the  seventh  or  eighth,  he  is  the  last 
form  of  government  in  that  idolatrous  empire,  and  "  goeth  into 
perdition."  "  And  the  ten  horns  which  thou  sawest  are  ten 
kings,  which  have  received  no  kingdom  as  yet ;  but  receive 
power  as  kings  one  hour  with  the  beast.  These  have  one 
mind,  and  shall  give  their  power  and  strength  unto  the  beast. 
These  shall  make  war  with  the  Lamb,  and  the  Lamb  shall 
overcome  them  :  for  he  is  Lord  of  lords,  and  King  of  kings  : 
and  they  that  are  with  him  are  called,  and  chosen,  and  faith- 
ful. And  he  saith  unto  me,  The  waters  which  thou  sawest, 
where  the  whore  sitteth,  are  peoples,  and  multitudes,  and  na- 
tions, and  tongues.  And  the  ten  horns  which  thou  sawest  upon 
the  beast,  these  shall  hate  the  whore,  and  shall  make  her  de- 
solate and  naked,  and  shall  eat  her  flesh,  and  burn  her  with 
fire.  For  God  hath  put  in  their  hearts  to  fulfil  his  will,  and 
to  agree,  and  give  their  kingdom  unto  the  beast,  until  the 
words  of  God  shall  be  fulfilled."  The  ten  horns,  which  the 
angel  explained  of  "  ten  kings,"  or  kingdoms,  and  which  once 
exalted  and  supported  her  ecclesiastical  tyranny,  will  hate,  de- 
solate, strip,  and  devour  her.  They  will  be  the  principal  in- 
struments in  the  destruction  of  popery,  and  the  ruin  of  Rome 
itself.  "  And  the  woman  which  thou  sawest  is  that  great 
city,  which  reigneth  over  the  kings  of  the  earth."  The 
city  which,  at  the  time  of  the  vision,  "  reigned  over  the  kings 
of  the  earth,"  was  undoubtedly  Rome  ;  and,  from  its  founda- 
tion, it  has,  in  different  ways,  accomplished  this  object  to  the 
present  time. 

^  2.   The  remaining  prophecies  respecting  the  fall  of  the 
Mystical  Babylon  (ch.  xviii.),  which  is  in  effect  the  same  as 


OF    THE    SACRED    SCRIPTURES.  335 

tlie  destruction  of  the  Great  Whore  ;  the  Marriage  supper  of 
the  Lamb,  and  the  vision  of  the  Word  of  God  (ch.  xix.)  ;  the 
Millennium,  the  loosing  of  Satan,  the  destruction  of  Gog  and 
Magog,  and  the  last  resurrection  (ch.  xx.)  ;  the  description 
of  the  New  heaven  and  New  earth,  and  the  heavenly  Jeru- 
salem (ch.  xxi.,  xxii.),  being  all  future,  do  not  here  require  a 
more  specific  notice  ;  and  I  would  close  this  section,  and  this 
work,  by  the  following  observations  on  the  Book  of  Revela- 
tion. Concerning  this  book.  Dr.  Priestley  (no  mean  judge  of 
Biblical  subjects,  where  his  own  peculiar  creed  was  not  con- 
cerned) has  declared,  "  I  think  it  impossible  for  any  intelligent 
and  candid  person  to  peruse  this  Book  without  being  struck, 
in  the  most  forcible  manner,  with  the  peculiar  dignity  and 
sublimity  of  its  composition,  superior  to  that  of  any  other 
writing  whatever  ;  so  as  to  be  convinced,  that,  considering 
the  age  in  which  it  appeared,  none  but  a  person  divinely  in- 
spired could  have  written  it.  These  prophecies  are  also 
written  in  such  a  manner  as  to  satisfy  us,  that  the  events 
announced  to  us  were  really  foreseen  ;  being  described  in 
such  a  manner  a^  no  person,  writing  without  that  knowledge, 
could  have  done.  This  requires  such  a  mixture  of  clearness 
and  obscurity,  as  has  never  yet  been  imitated  by  any  forgers 
of  prophecy  whatever.  Forgeries,  written  of  course  after  the 
events,  have  always  been  too  plain.  It  is  only  in  the  Scrip- 
tures, and  especially  in  the  Book  of  Daniel,  and  this  of  the 
Revelation,  that  we  find  this  happy  mixture  of  clearness  and 
obscurity  in  the  accounts  of  future  events."  The  obscurity 
of  this  prophecy,  which  has  been  urged  against  its  genuine- 
ness, necessarily  resuhs  from  the  highly  figurative  and  sym- 
bolical language  in  which  it  is  delivered,  and  is,  in  fact,  a 
strong  internal  proof  of  its  authenticity  and  divine  original : 
"  For  it  is  a  part  of  this  prophecy,"  as  Sir  Isaac  Newton 
justly  remarks,  "  that  it  should  not  be  understood  before  the 
last  age  of  the  world  ;  and  therefore  it  makes  for  the  credit 
of  the  prophecy  that  it  is  not  yet  understood.  The  folly  of 
interpreters  has  been,  to  foretel  times  and  things  by  this 
prophecy,  as  if  God  designed  to  make  them  prophets.  By 
this  rashness,  they  have  not  only  exposed  themselves,  but 
brought  the  prophecy  also  into  contempt.  The  design  of 
God  was  much  otherwise.  He  gave  this,  and  the  prophecies 
of  the  Old  Testament,  not  to  gratify  men's  curiosities  by 
enabling  them  to  foreknow  things,  but  that,  after  that  they 
were  fulfilled,  they  might  be  interpreted  by  the  event ;  and 


336  EVIDENCE    OF    THE    INSPIRATION 

his  own  Providence,  not  the  interpreters,  be  then  manifested 
thereby  to  the  world.  For  the  event  of  things,  predicted 
many  ages  before,  will  then  be  a  convincing  argument  that 
the  world  is  governed  by  Providence.  For,  as  the  few  and 
obscure  prophecies  concerning  Christ's  first  coming  were  for 
setting  up  the  Christian  religion,  which  all  nations  have  since 
corrupted  ;  so  the  many  and  clear  prophecies  concerning  the 
things  to  be  done  at  Christ's  second  coming,  are  not  only  for 
predicting,  but  also  for  effecting  a  recovery  and  re-establish- 
ment of  the  long-lost  truth,  and  setting  up  a  kingdom  wherein 
dwells  righteousness.  The  event  will  prove  the  Apocalypse ; 
and  this  prophecy,  thus  proved  and  understood,  will  open  the 
old  prophets  ;  and  all  together  will  make  known  the  true  re- 
ligion, and  establish  it.  There  is  already  so  much  of  the 
prophecy  fulfilled,  that  as  many  "as  will  take  pains  in  this 
study,  may  see  sufficient  instances  of  God's  promise :  but 
then,  the  signal  revolutions  predicted  by  all  the  holy  prophets, 
will  at  once  both  turn  men's  eyes  upon  considering  the  pre- 
dictions, and  plainly  interpret  them.  Till  then  we  must  con- 
tent ourselves  with  what  hath  been  already  fulfilled."  And, 
as  Mr.  Weston  observes,  "  if  we  were  in  possession  of  a 
complete  and  particular  history  of  Asia,  not  only  of  great 
events,  without  person  or  place,  names  or  dates,  but  of  the 
exactest  biography,  geography,  topography,  and  chronology, 
we  might,  perhaps,  still  be  able  to  explain  and  appropriate 
more  circumstances  recorded  in  the  Revelation,  under  the 
emperors  of  the  East  and  the  West,  and  in  Arabia,  Persia, 
Tartary,  and  Asia,  the  seat  of  the  most  important  revolutions 
with  which  the  history  of  Christianity  has  ever  been  inter- 
woven and  closely  connected."  History  is  the  great  inter- 
preter of  prophecy.  "  Prophecy  is,  as  I  may  say,"  observes 
Bishop  Newton,  "  history  anticipated  and  contrasted  ;  history 
is  prophecy  accomplished  and  dilated  ;  and  the  prophecies 
of  Scripture  contain  the  fate  of  the  most  considerable  nations, 
and  the  substance  of  the  most  memorable  transactions  in  the 
world,  from  the  earliest  to  the  latest  times.  Daniel  and  St. 
John,  with  regard  to  those  latter  times,  are  more  copious  and 
particular  than  the  other  prophets.  They  exhibit  a  series  and 
succession  of  the  most  important  events,  from  the  first  of  the 
four  great  empires  to  the  consummation  of  all  things.  Their 
prophecies  may  really  be  said  to  be  a  summary  of  the  history 
of  the  world  ;  and  the  history  of  the  world  is  the  best  comment 
upon  their  prophecies  ....  and  the  more  yon  know  of  ancient 


OF    THE    SACRED    SCRIPTURES.  337 

tnJ  modern  times,  and  the  farther  you  search  into  the  truth 
of  history,  the  more  you  will  be  satisfied  of  the  truth  of  pro- 
phecy." The  Revelation  was  designed  to  supply  the  place 
of  that  continued  succession  of  prophets,  which  demonstrated 
the  continued  providence  of  God  to  the  patriarchal  and  Jewish 
churches.  "  The  majority  of  commentators  on  the  Apocalypse," 
Bsy?  Mr.  Townsend,  "  generally  acted  on  these  principles  of 
r>u^rj_ relation.  They  discover  in  this  Book  certain  predic- 
■'ijf_>s  of  events  which  were  fulfilled  soon  after  they  were 
announced  ;  they  trace  in  the  history  of  later  years  various 
coincidences,  which  so  fully  agree  with  various  parts  of  the 
Apocalypse,  that  they  are  justly  entitled  to  consider  them  as 
the  fulfilment  of  its  prophecies  ;  and,  by  thus  tracing  the  one 
God  of  Revelation  through  the  clouds  of  the  dark  ages,  through 
the  storms  of  revolutions  and  wars,  through  the  mighty  con- 
vulsions which,  at  various  periods,  have  agitated  the  world, 
their  interpretations,  even  when  they  are  most  contradictory, 
when  they  venture  to  speculate  concerning  the  future,  are 
founded  on  so  much  undoubted  truth,  that  they  have  materially- 
confirmed  the  wavering  faith  of  thousands.  Clouds  and  dark- 
ness must  cover  the  brightness  of  the  throne  of  God,  till  it 
shall  please  him  to  enable  us  to  bear  the  brighter  beams  of 
his  glory.  In  the  mean  time,  we  trace  his  footsteps  in  the  sea 
of  the  Gentile  world,  his  path  in  the  mighty  waters  of  the 
ambitious  and  clashing  passions  of  man.  We  rejoice  to 
anticipate  the  day  when  the  bondage  of  Rome,  which  would 
perpetuate  the  intellectual  and  spiritual  slavery  of  man,  shall 
be  overthrown,  and  the  day-spring  of  united  knowledge  and 
holiness  bless  the  world." 


THE    END. 


29 


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MOFFATT'S  SOUTHERN   AFRICA. 

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ORIGIN    AND    HISTORY    OF    MISSIONS. 

A  Record  of  the  Voyages,  Travels,  Labours,  and  Successes  of  the  various 
Missionaries,  who  have  been  sent  forth  by  Protestant  Societies  to 
Evangelize  the  Heathen ;  compiled  from  authentic  Documents,  forming 
a  Complete  Missionary  Repository.  Illustrated  by  twenty-Jive  En- 
gravings on  steel.  By  tl«e  Rev.  J.  O.  Choules  and  the  Rev.  Thomas 
Smith.  Seventh  Edition.  2  vols.  4to.,  beautifully  bound  in  full  cloth. 
Price  only  $4  50. 

"A  new  edition  of  this  great  work  has  just  been  issued  by  Mr.  Carter,  in  two 
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THE   BRITISH    PULPIT. 

Consisting  of  Discourses  by  the  most  eminent  living  divines,  in  England, 
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found  in  any  of  the  Evangelical  denominations  in  Great  Britain.  It  is  of  course  per- 
vaded by  a  great  variety  of  taste  and  talent,  and  is  for  this  very  reason  the  better 
adapted  to  gain  extensive  circulation  and  to  be  eminently  useful." — Argus. 

CONNECTION  OF 

SACRED    AND    PROFANE    HISTORY. 

Being  a  Review  of  the  principal  Events  in  the  World,  as  they  bear  upon 
the  state  of  Religion,  from  the  close  of  the  Old  Testament  History,  till 
the  establishment  of  Christianity.  By  D.  Davidson.  3  vols.  12mo 
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fact,  that  although  the  superintending  power  of  God  over  the  progress  of  nations, 
may  be  as  untraceable  as  his  paths  in  the  ocean,  yet  the  etfects  are  everywhere  visi- 
ble, and  manifest  the  progressive  fulfilment  of  the  prophetic  denunciations  and  prom- 
ises set  forth  in  the  Holy  Oracles." — Protestant  Churchman. 


MEMOIR    OF    REV.    HENRY    MARTIN, 

Chaplpin  to  the  East  India  Company.     By  the  Rev.  .John  Sargent, 
fth  American,  from  the  tenth  Loudon  Edition.     12mo.     Price 


50  cents. 
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Tkese  volumes  are  printed  on  white  paper  and  good 
type,  and  are  neatly  bound  in  cloth,  gilt  backs,  18mo. 

OLD   HUMPHREY'S  ADDRESSES. 

Fourth  Edition. 

OLD   HUMPHREY'S  OBSERVATIONS. 

Fifth  Edition. 

THOUGHTS   FOR  THE  THOUGHTFUL. 

By  Old  Humphrey.     Fourth  Edition. 

"  Here  good  sense  and  good  humour  are  most  wonderfully  and  most  happily  blend- 

ed.    The  lessons,  too,  are  eminently  experimental  and  practical."— CAriat.  Reflector' 

WALKS   IN    LONDON, 

And  its  Neighbourhood.     By  Old  Humphrey.     Third  Edition. 

HOMELY   HINTS 

To  Sabbath  School  Teachers.     By  Old  Humphrey.     Second  Edition. 

MY  GRANDPARENTS: 

Dy  Grandmother  Gilbert,  and  my  Grandfatlier  Gregory.     By  Old  Hun^ 
phrey. 

STROLLS   IN   THE  COUNTRY. 

By  Old  Humphrey. 

THE  OLD   SEA  CAPTAIN. 

By  Old  Humphrey. 

MEDITATIONS  AND  ADDRESSES 

On  the  Subject  of  Prayer.     By  the  Rev.  Hugh  White,  A.M.      Fourth 
American,  from  the  tenth  Dublin  Edition. 

THE   BELIEVER: 

A  Series  of  Discourses.     By  the  Rev.  Hugh  White,  A.M.     Second  Ame- 
rican, from  the  seventh  Dublin  Edition. 

L  U  C  I  L  L  A  ; 

Or,  the  Reading  of  the  Bible.     By  Adolphe  Monod.     Second  Edition; 

TALES    OF    THE    SCOTTISH 

COVENANTERS. 

By  Robert  Pollok,  A.M.,  author  of  the  '<  Course  of  Time." 

A   BOOK   FOR  THE  SABBATH. 

In  Three  Parts. — I.  The  Origin,  Design,  and  Obligation  of  the  Sabbatlu 
II.  Practicallmprovement  of  the  Sabbath.     HI.  Devotional  Exercises 
for  the  Sabbath.     By  tho  Rev.  J.  B.  Waterbury,  author  of  the  "Ad- 
vice to  a  Young  Christian,"  &c. 
5 


R.   CARTER'S  PUBLICATIONS. 


THE    FAMILY   OF    BETHANY. 

By  L.  Bonnet.       With    an    Introductory  Essay,  by  Rev.  Hugh  White. 

Fourth  American,  from  the  eighth  London  Edition. 

"  This  book  leads  us,  as  with  an  angel's  haud,  through  some  of  the  most  interesting 
icencs  in  the  life  of  the  Saviour  of  the  wtrld.  It  is  full  of  evangelical  truth,  of 
glowing  imagery,  of  living,  breathing  devotion.  We  recommend  it  for  its  intellectual 
u  well  as  its  moral  and  spiritual  qualities." — Albany  Argus. 

THE    RETROSPECT; 

Or,  Review  of  Providencial  Mercies.     With  Anecdotes  of  Various  Chai 
acters.     By  AHquis,  formerly  a  Lieutenant  in  the  Royal  Navy,  and  now 
a  Minister  of  the  English  Church.     Third  American  fi-om  the  eighteenth 
London  edition. 

"The  great  popularity  of  this  volume  af  pe*^-»  from  the  large  number  of  editions 
through  which  it  has  passed  in  Great  BritaLi  in  4  short  number  of  years,  having  now 
reached  the  17th  edition,  and  proofs  of  its  usefifness  have  not  been  wanting.  Wo 
can  assure  our  readers  that  there  are  few  wirks.ivf  the  kind  so  deeply  interesting,  or 
60  well  adapted  to  religious  edification.    W«  cofvJiully  recommend  it." — Chris.  Jnt 

THE    MARTYR    LAMB; 

Or,  Christ  the  Representative  of  his  Peo{»le  in  all  Ages.  By  F.  W. 
Krummacher,  D.  D.,  author  of  "  I  lijah  ihe  Tishbite,"  &c.  Fourth 
Edition. 

ELIJAH    THE   TI&UHBITE. 
By  F.  W.  Kru  iimacuer. 

"Our  author  is  characterized  by  a  glowinf  und  ituvjinative  style,  which  seems  to 
be  the  expression  of  a  heart  warmed  by  pictj)',  wid  »tu.C3jptible  of  the  tenderest  emo 
tions.  He  displays  a  happy  tact,  in  developii:,Y,  in  th,>  nost  pleasing  manner,  the  cir 
<!umstances  of  a  scriptural  incident  or  chara^aiir,  and  .>f  ieriving  from  it  practical 
lessons." — Presbyterian. 

MCCRIE    ON    ft\rST}'J6rR. 

Lectures  on  the  Book  of  Esther.  By  tbn  Rev.  TLomas  McCrie,  D.D., 
author  of  "  Life  of  John  Knox,"  &c. 

A    TREATISE    ON    PRAVtiR; 

Designed  to  assist  in  the  devout  dischargj  w  of  thai  c'uty.     By  the  Rev 

Edward  Bickersteth. 

MICHAEL    KEM  /', 
The  Happy  Farmer's   Lad.     A  Tale   of  Rustic  Lifvj,  i^lu&*rat;ive  of  the 

Scriptural  Blessings  and  Temporal  Advantages  oif  y^\tly  Piety.     By 

Anne  Woodrooffe.     Second  Edition. 

•'  Thoroughly  and  intensely  have  we  read  this  b<v»U,  '  becaU'V*,  ^'^  Talbot  said  of 
Boswell's  Life  of  Johnson,  '  we  couldn't  help  it.*  \Vo  were  struck  \  'k  tha  ingeuu 
ous  disposition  aiid  firm  principles  of  Michael,  and  w©  wished  tc  ?e«  >o  /  tbey  would 
bear  him  through  trying  scenes.  So  much  for  the  increst  which  tufe  iury  excites, 
the  other  merits  of  the  book  are  not  inferior." — Baptir'  Advocate. 

COMFORT    IN    AFFLIvOTION. 

A  Series  of  Meditations      By  the  Rev.  James  Biv'^hanan,  one  of  the  Min 

isters  of  the  High  Church,  Edinburgh.     From  tlie  nin*h  Edinb.  Edition. 

LIGHTS  36  SHADOWS  OF  SCOTTISH   LIFE. 

By  Professor  Wilson.     18mo. 

MEMOIR    OF    MARY    LUNDIE    DUNCAN. 

Second  American  Edition.     18mc. 

PRACTICAL    REFLECTIONS. 

On  the  Second  Advent.     By  the  Rev.  Hugh  White,  A..M.     18rno 


R     CARTERS   PUBLICATIONS. 


PERSUASIVES    TO    EARLY    PIETY. 

By  the  Rev.  J.  G.  Pike. 

DODDRIDGE'S    RISE    AND    PROGRESS. 

^se  and  Progress  of  Religion  in  the  Soul.  Illustrated  in  a  Course  of  Se- 
rious and  Practical  Addnisses,  suited  to  persons  of  every  character  and 
circumstance,  with  a  Devout  Meditation  or  Prayer  subjoined  to  each 
chapter.     By  PhlHp  Doddridge,  D.D. 

THE    COTTAGE    FIRESIDE^ 

Or,  the  Parish  Schoolmaster.     By  the  Rev.  Henry  Duncan,  D.D. 

"This  is  u  reprint  of  a  Scotch  work,  by  a  clergyman  of  high  standing,  who  does 
not  now  for  the  first  time  appear  as  an  author.  The  narrative  is  constructed  with 
great  beauty,  and  is  designed  at  once  to  illustrate  and  remedy  some  of  the  principal 
evils  connected  with  domestic  education.  The  work  may  very  properly  occupy  Uie 
attention  botii  of  parents  and  children  ;  and  it  will  be  read  witii  pleasure  by  all  who 
can  relish  the  simple  and  beautiful  in  thought  and  expression." — Argus. 

THE    CHRISTIAN    CONTEMPLATED, 

In  a  Course  of  Lectures  delivered  in  the  Argyle  Chapel,  Bath.  By  Rev. 
William  Jay.     New  Edition. 

"It  has  all  the  peculiar  marks  of  Jay's  mind  ;  perspicuity  of  arrangement,  simpli- 
city and  occasional  elegance  of  diction,  deep-toned  piety  and  copiousness  of  senti- 
ment. In  recommending  such  a  book  we  are  conscious  of  doing  a  service  to  the 
cause  of  piety,  by  promoting  the  spiritual-mindedness,  and  consistent,  symmetrical 
c  induct  of  every  Christian  who  prayerfully  peruses  it." — Baptist  Advocate. 

NA^ORKS    OF  REV.    HENRY    SCOUGAL. 

Containing  the  Life  of  God  in  the  Soul,  &c. 

DEV/    OF    ISRAEL, 

A.nd  the  Lily  of  God ;  or,  a  Glimpse  of  the  Kingdom  of  Grace.  By  F. 
W.  Krummacher,  D.D.  Second  American,  from  the  second  London 
Edition. 

CHRISTIAN     FRAGMENTS; 

Or,  Remarks  on  the  Nature,  Precepts,  and  Comforts  of  Religion.  By 
John  Burns,  I\LD.,  F.R.S.,  Regius  Professor  of  Surgery  in  the  Univer- 
sity of  Glasgow,  &c.  &c. 

"The  different  pieces  constitute  so  many  distinct,  though  sometimes  brief,  disquisi- 
tions upon  scriptural  topics,  and  arc  designed  to  promote  the  s])iritUiil-mindcdnessof 
Ihe  reader.  They  were  written  under  the  j)ressure  of  deep  affliction,  and  in  view  Oi 
Hn  approaching  judgment.  They  display  sound  tliought,  evangelical  sentiment,  cor- 
ect  doctrine,  and  an  elevated  tone  of  Christian  feeling." — Advocate. 

CHRISTIAN    FATHER    AT    HOMEj 

Or,    a  Manual  of  Parental  Instruction.     By  W.  C.  Brownlee,  D.D. 
A  GLIMPSE  INTO 
THE   V/ORLD    TO    COME, 
n  a  Waking  Dream.      By  the  late  George  B.  Phillips.     With  Extracts 
illustrative   of  his   Spiritual   Progress;  and  a  Brief  Memoir,  by  Mrs. 
Duncan,  author  of  "  Mi-moir  of  Mrs.  Mary  Luiidie  Dimran,"  &cc. 
"This  is  altogether  an  extraordinary  production.    The  small  portion  of  it  which 
fives  it  its  title,  is  a  strain  of  fervent  pious  imaginings,  based  however  upon  the  ora- 
cles of  God.    One  cannot  easily  read  it  without  gaining  a  more  deep  and  Eolid  im 
prossion  of  t!io  other  world.'' 
7 


R.   CARTER'S  PUBLICATIONS, 


INFANT    PIEXY. 

A  Book  for  Little  Children.  By  Baptist  W.  Noel,  M.A. 
"  In  this  volume  oue  of  tlie  finest  spirits  in  the  established  church  of  England  givei 
us  a  simple  record  of  the  pious  lives  and  happy  deaths  of  several  little  children  on 
both  sides  of  the  Atlantic.  The  work  is  well  adapted  to  accomplish  the  benevolent 
design  of  its  author,  by  leading  little  children  to  remember  their  Creator." — Albany 
Evening  JournaL 

A   MEMOIR   OF  JOHN    HUSS. 

Translated  from  the  Gorman. 

"To  many  who  are  familiar  with  the  life  of  Martin  Luther,  that  of  Johnlluss,  who 
preceded  liini,  and  prepared  the  German  mind  for  his  more  extended  labours,  is  com- 
paratively little  known.  The  true  character  of  Romanism  is  displayed  in  the  treat- 
ment of  each,  but  some  of  the  darkest  shades  are  seen  in  the  case  of  Huss." — Baptist 
Advocate, 

HELEN    OF    THE  GLEN. 

A  Tale  of  the  Scottish  Covenanters.     By  Robert  Pollok,  A.M. 

THE  PERSECUTED   FAMILY. 

By  Pollok-. 

RALPH  GEMMELL. 

By  Pollok. 

JESSY    ALLAN, 

The  Lame  Girl.     By  Grace  Kennedy,  author  of  "  Anna  Ross,"  &c. 
"It  is  an  affecting  tale,  and  strikingly  illustrates  the  power  of  religion,  and  its  ful^ 
adequacy  to  human  wants  in  every  emergency." — Christian  Mirror. 

SINNER'S    FRIEND. 

From  the  eighty-seventh  London  Edition,  completing  upwards  of  half  a 

million. 

^^  This  little  Work  has  been  translated  into  sixteen  different  languages. 

"It  is  designed  by  its  direct  appeals,  to  arrest  the  attention  of  the  most  careless 

reader,  and  to  pour  into  his  ear  some  word  of  truth  before  he  can  become  fatigued 

witli  reading."' — Preshrjtcrian. 

"^It  is  fitted  to  be  an  admirable  auxiliary  to  ministers  in  the  discharge  of  their 
duty." — Albany  Daily  Advertiser. 

DECAPOLISj 

Or,  the  Individual  ObligTitions  of  Christians  to  save  Souls  from  Death.  An 
Essay.  By  David  Everard  Ford.  Fifth  American,  from  the  sixth 
London  Edition. 

"This  book  is  an  exhortation  to  Christians,  and  Christian  ministers,  to  exerciee 
greater  faithfulness  in  saving  souls  from  eternal  death.  We  have  read  it  with  much 
pleasure,  and  we  hope  with  some  jirofit.  The  book  is  niOBt  beautifully  got  up  ;  and 
we  could  wish  that  it  might  Reread  and  pondered  by  every  one  who  indulges  a  hope 
that  he  is  a  Christian." — N.  Y.  EcangelisU 

SHORTER    CATECHISM. 

Anecdotes  Illustrative  of  the  Shorter  Catechism.  By  .Tohn  Whitecross. 
New  Edition. 

"This  will  relieve  the  catechism  of  a  difficulty  which  many  have  felt  in  respect  to  ii 
—that  it  is  too  abstract  to  be  comprehended  by  the  mind  of  a  child  ;  here  every  truth 
is  seen  in  its  practical  relations,  ai.d  beconips  associated  in  the  mind  with  some  inter- 
esting fact  which  is  fitted  at  once  to  make  it  plain  to  the  understanding,  to  lodge  it  ia 
(he  racinorv,  and  to  impress  it  upon  tlie  \\c:ixi."~-Vaily  Adicrtifcr 
8  " 


R.   CARTER'S   P  U  B  F,  I  C  A  T  IONS. 


MEMOIR  OF  JOHN    D.   LOCKNA^OOD. 

Being  Reminiscences  of  a  Son  by  his  feather 
••A  gifted  mind  and  cultivated  powers,  hallowed  and  controlled  by  a  sweet  and 
trustful  pic'y ;  the  simplicity  of  childhood  mingled  with  the  seriousness  and  discre- 
tion of  mature  ago, — we  are  sure  do  one  could  watch  his  brief  career,  terminating  in 
a  death,  though  sudden,  not  unprepared  for,  without  deep  interest.  We  have  read 
it  with  unmingled  pleasure  and  profit  " — iV.  Y.  Evangelist. 

PERFECT  PEACE. 

Letters  Memorial  of  John  Warren  Howell,   Esq,,  of  Bath,   M.  R.  C.  S. 

By  the  Rev.  David  Pitcairn.     With  an  Introduction  by  the  Rev.  John 

Stevenson,  author  of  "  Christ  on  the  Cross,"  "  The  Lord  our  Shepherd 

&c. 

PROFESSION    IS   NOT  PRINCIPLE; 
Or  the  Name  of  Christian  is  not  Christianity.     By  Grace  Kennedy,  authoi 

of  "Jessy  Allan,"  "Anna  Ross,"  &c.  ^ 

GOSPEL  PROMISES. 

Being  a  Short  Yievr  of  the  Great  and  Precious  Promises  of  the  Grospel. 
By  the  Rev.  Joseph  Alleine,  author  of  "  An  Alarm  to  the  Unconvert- 
ed," &c. 

LIFE    IN    EARNEST. 

Six   Lectures  on  Christian  Activity  and  Ardour.     By  the  Rev.  Jame 
Hamilton,  author  of  "  Harp  on  the  Willows,"  &c. 

MY  GRANDMAMMA  GILBERT. 

By  Old  Humphrey. 

MY   GRANDFATHER   GREGORY. 

By  Old  Humphrey. 

MEMOIR   OF   HANNAH   SINCLAIR. 

By  the  late  Rev.  Legh  Richmond.     From  the  nineteenth  London  Edition. 
TRUE  HAPPINESS; 

Or,  the  Excellence  and  Power  of  Early  Religion.  By  J.  G.  Pike,  author 
of  "  Persuasives  to  Early  Piety,"  &c.     Second  Edition. 

CHARLIE  SEYMOUR; 

Or,  the  Good  Aunt  and  the  Bad  Aunt.  By  Miss  Catharine  Sinclair,  au- 
thor of  "  Modern  Accomplishments,"   &ic.     Third  Edition. 

LIVE  NA^HILE  YOU    LIVE. 

By  the  Rev,  Thomas  Griffith,  A.M.,  Minister  of  Ram's  Episcopal  Church, 
Homerton. 

CROOK   IN   THE   LOT; 

Or,  a  Display  of  the  Sovereignty  and  Wisdom  of  God  in  the  Afflictions  ot, 
Men,  and  the  Christian's  Deportment  under  them.  By  the  Rev.  Thomas 
Boston. 

A  TRIBUTE  OF  PARENTAL  AFFECTION 

To  the  Memoiy  of  my  beloved  and  only  Daughter,  Hannah  Jerram,  with 
a  Short  Account  of  the  last  Illness  and  Death  of  her  elder  Brother, 
Charies    Stranger    Jerram.       By    the    Rev.  Charles   Jerram,    A.  M., 
Vicar  of  Cobham,  Surrey.     From  the  fifth  London  Edition. 
9 


R.  CARTER'S  PURMCATIONS. 


THE   LORD'S    SUPPER. 

Bickorsteth's  Treatise  on  the  Lord's  Supper.  With  an  Introduction, 
Notes,  and  an  Essay.     By  G.  T.  B-dell,  D.D.     Fifth  Edition. 

COMMUNICANT'S    COMPANION. 

By  the  Rev.  Matthew  Henry.  With  an  Introductory  Essay,  by  the  Rev. 
John  Brown  of  Edinburgh. 

BAXTER'S    CALL. 

Now  or  Never,  Sec.     With  an  Introductory  E~;say,  by  Dr.  Chalmers. 

RELIGION    AND    ETERNAL    LIFEj 

Or,  Irreligion  and  F^tenial  Death.     By  J.  G.  Tike. 

THE    FARMER'S    DAUGHTER. 

A  Tale.      By  Mrs.  Cameron. 

LIFE  OF   REV.  JOHN    NENA^TON. 

Written  by  himself,  and  continued  to  his  Death.    By  the  Rev.  Ricli.  Cecil. 

THE    HARP  ON   THE  \A/ILLO\A^S. 

Remembering  Zion,  Farewell  to  Egypt,  The  Church  in  the  House,  The 
Dew  of  Hermon,  and  the  Destination  of  the  Jews.  By  the  Rev  Jas. 
Hamilton,  of  London.      From  the  forty-fifth  London  Edition. 

SABBATH    MUSINGS. 

By  Caroline  Fiy. 

HERVEY'S     MEDITATIONS 

AND  CONTEMPLATIONS. 
New  Edition. 

THE   HISTORY   OF  THE   REFORMATION 

IN  EUROPE. 

With  a   Cluonoloiry. 

MY    SCHOOL-BOY    DAYS. 

SORROWING,    YET    REJOICING. 

Or  a  Narrative  of  Successive  Bereavcmeins  in  m  Clergyman's  Family. 

DIVINE    ORIGIN     OF    CHRISTIANITY 

By  J.G.  Pike,  author  of  "  True  Ha[ipiiiess."  Sec,  &c. 

A  WORLD    NA^ITHOUT    SOULS. 

By  J.  W.  Cunningliam,  A.M.,  Vicar  of  Harrow. 

THE    WORLD'S    RELIGION. 

As  contrasted  with  genuine  Christianity,  by  Lady  Colquhoun. 

ADVICE   TO   A   YOUNG    CHRISTIAN, 

On  the  inportance  of  aiming  at  an  elevated  standnrd  of  piety.     By  a  Village 
Pastor,  with  an  Introduclion  by  Rev.  Dr.  Alexinifler,  of  Princeton,  N.  J 

CHRISTIAN    EXPERIENCE. 

By  the  Author  of  "  Christian  Retirement  " 


10 


BS480 .G81 

The  genuineness,  authenticity,  and 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00051    9514 


